Religiosity and Juvenile Delinquency in Pakistan

Chapter#1

Introduction

Religiosity and juvenile Delinquency

The impact of religiosity on the behavior and maturation of adolescents is

significant, particularly in societies where religion wields substantial influence

over societal norms and principles. In parallel, the issue of juvenile delinquency

presents noteworthy hurdles to the welfare and safety of both individuals and

communities, alongside a nation's overall stability and advancement.

Consequently, comprehending the connection between religiosity and juvenile

delinquency holds the utmost importance for both theoretical comprehension and

pragmatic application (Shalom H. Schwartz 2012)

Religiosity

Religiosity encompasses a person's religious convictions, observances, and

adherence to religious doctrines. This includes dimensions like religious rituals,

beliefs, values, and the extent of commitment to religious principles. In Pakistan,

a nation characterized as an Islamic republic with a predominantly Muslim

populace, religion holds profound significance. Islam is intricately woven into the

societal fabric, influencing diverse facets of individuals' lives, including their

conduct, mindsets, and decision-making processes. The importance of religiosity

within the Pakistani context cannot be overstated, as it molds the principles,

norms, and ethical orientation of individuals from an early age. Religious

teachings and practices seamlessly integrate into various aspects of daily

existence, spanning education, family dynamics, and community engagement.

Central to this influence are mosques, acting as hubs for disseminating religious

knowledge, while religious leaders wield substantial sway over the masses.

Consequently, religiosity becomes an indispensable component of the identity of

Pakistani youth, shaping their convictions, principles, and actions. When

investigating the impact of faith on behavior, grasping the notion of religiosity

within the Pakistani framework is of paramount significance. This comprehension

establishes the groundwork for scrutinizing how religious narcissism, an aberrant

form of religiosity marked by an undue emphasis on self-importance and

superiority, might manifest among the younger demographic in Pakistan (Zafar,

2012).

Juvenile delinquency

The terms "juvenile" and "delinquency" have their origins in the Latin words

"juvenis," meaning teenager, and "delinquere," meaning to abandon. In a factual

sense, this pertains to children or adolescents who have deviated from lawful

ways of living due to unfavorable circumstances such as parental neglect.

Delinquents are categorized as young offenders who contravene the regulations

and laws of their local jurisdiction. The issue of delinquent behavior among

juveniles is a global concern, often indicative of societal issues (Dey, 2014; &

Sirohi, 2008). These delinquents disrupt and transgress societal norms, values,
laws, and the established political order. Although juvenile delinquency is a

worldwide challenge, the manifestations of delinquent behavior vary across

different cultures. Addressing this problem has become a significant task for

social reformers, planners, and community workers. The age range defining

juvenile delinquency varies depending on cultural contexts. While the commonly

accepted age range is up to 18, in the context of Pakistan, this range encompasses

children aged 10 to 17 (Zafar, 2012).

Juvenile delinquency is a comprehensive label applied to minors who engage in

criminal activities. "Juvenile" pertains to individuals who haven't attained

adulthood or reached the age of maturity. "Delinquency" denotes the commission

of acts deemed criminal by the state, although it can also connote abandonment.

Consequently, juvenile delinquency encompasses a spectrum spanning minor

offenses, such as a student pilfering from a peer to gravely serious transgressions

like theft and homicide. The assertion is that delinquency comprises behaviors

that run contrary to societal norms and legal statutes, qualifying as antisocial

actions.

Background

Pakistan is a predominantly Muslim country with a population of about 220

million people, of which about 64% are under 30. According to the National

Crime Records Bureau (NCRB), Pakistan recorded 17,862 cases of juvenile

delinquency in 2020, an increase of 8.5% from the previous year. The most

common types of offenses committed by juveniles were theft, robbery, assault,

drug abuse, and sexual crimes. The causes and consequences of juvenile

delinquency in Pakistan are complex and multifaceted, involving various

individual, family, peer, school, community, and societal factors

Crime has perpetually posed a significant challenge to society, transgressing

revered customs, laws, and values. The term "Delinquency" is occasionally

utilized to denote behavior that is contrary to societal norms, even if it doesn't

breach the law. However, it primarily characterizes actions that would be

classified as criminal if executed by an adult. This specifically excludes "status

offenses," referring to actions that only become legal concerns when carried out

by children. In times prior to the establishment of juvenile courts, children under

seven years of age were never held accountable for criminal acts, as they were

considered incapable of forming the requisite criminal intent. Those aged between

7 and 14 were generally assumed to lack the capacity to commit a criminal deed,

but this notion could be refuted by demonstrating that the youth comprehended

the act's criminal nature or its potential harm to others, yet still engaged in it.

Individuals above 14 years of age could face criminal charges and be treated akin

to adults (Hogen et al., 2001). There is a division in opinion regarding the

treatment of all juveniles who commit specific violent crimes. Some advocate for

their trial as adults. "Juvenile Crimes" in legal parlance refers to various offenses

committed by children or young individuals under the age of 18. Such

transgressions are sometimes labeled as juvenile delinquency. These offenses

often encompass both delinquent acts, which would be considered criminal if

perpetrated by adults, and status offenses, which encompass milder misbehavior

like truancy and defiance of parental authority. Both categories fall under the

jurisdiction of the juvenile court system. However, more severe offenses

committed by minors might be adjudicated in criminal courts, subjecting them to

potential prison sentences. In certain scenarios, young offenders have the potential

to be tried either as juveniles or as adults. Nevertheless, their treatment

significantly diverges from that of adults. For instance, a juvenile apprehended for

an offense deemed adult can face adjudication in either a juvenile court or an

adult court. Upon conviction, the individual might be placed among other

juveniles or adults. In contrast, an adult charged with an identical offense would

be subject to trial in an adult court. If found guilty, they would be incarcerated by

the state and confined with adults. Elucidating the complexities of crime and

delinquency is no simple feat. A myriad of factors contributes to the

comprehension of what propels someone toward engaging in delinquent behavior.

While biological and psychological elements carry their own significance in

explaining crime and delinquency, it could be argued that social factors offer the

most comprehensive understanding of juvenile delinquency. The scope of juvenile

delinquency is substantial and its growth is evident. Conversely, some view

delinquency as a broader societal phenomenon. Numerous theories that will be

presented are applicable to, at the very least, certain instances of crime and

delinquency within society. The topic of crime is incredibly multifaceted,

resulting in a diverse array of explanations for this societal issue. One perspective

perceives delinquency as a consequence of the immediate environment in which a

juvenile grows up. The saying "society made me do it" aids in comprehending this
viewpoint (Keller et al., 2002). Psychologists, sociologists, and criminologists

across the globe have engaged in extensive discussions about the varied origins of

delinquency. These discussions focus on certain causal factors that have been and

continue to be regarded as feasible within the theoretical and conceptual

framework of this field of study. Several theorists emphasize family-related issues

such as parental attitudes, supervision, family structure, organizational dynamics,

and disarray. On the other hand, some assert that socio-economic circumstances,

particularly poverty, wield paramount influence in the lives of young

individuals. . Peer influence is also a crucial factor to consider. Adolescents,

particularly during their early teenage years, are particularly susceptible to peer

pressure, compelling them to adhere to specific values, norms, and behaviors.

Delinquency remains a pertinent subject in the present day, prompting ongoing

searches for its underlying causes. The amalgamation of familial bonds with

associations with delinquent peers emerges as the most prominent predictor of

delinquency, although it might be tempting to hastily attribute parental

mistreatment of their children as the main familial influence. Notably, there are

instances wherein parents offer inadequate guidance, fail to structure their

children's conduct, and neglect to employ suitable rewards or penalties. A study

suggested that the highest levels of antisocial behavior were anticipated in cases

where a weak attachment between parent and child intersected with deficient

controls (Hoge et al., 1994).

Juvenile delinquency is a serious social problem that affects the well-being and

development of adolescents, families, and communities. It refers to the

involvement of minors in illegal or antisocial behaviors that violate the norms and

laws of society. Juvenile delinquency can have various causes and consequences,

such as family dysfunction, peer pressure, school failure, substance abuse, mental

health issues, violence, crime, and incarceration. Therefore, it is important to

understand the factors that can prevent or reduce the risk of delinquency among

adolescents. One of the factors that has been widely studied in relation to

delinquency is religiosity. Religiosity is a multidimensional construct that

encompasses the beliefs, practices, values, and experiences of an individual or a

group in relation to a transcendent reality or a higher power. Religiosity can

influence the moral development, identity formation, socialization, and coping

strategies of adolescents. It can also provide a source of guidance, support,

meaning, and purpose in life. According to social control theory (Hirschi, 1969),

religiosity can act as a bond that connects adolescents to conventional society and

inhibits them from engaging in deviant behaviors.

However, the relationship between religiosity and delinquency is not

straightforward or universal. It can vary depending on the type, dimension, and

measurement of religiosity, as well as the context, culture, and religion of the

adolescents. For instance, some studies have found that intrinsic religiosity (i.e.,

having a sincere and personal commitment to one’s faith) is negatively associated

with delinquency, while extrinsic religiosity (i.e., using religion for social or

instrumental purposes) is positively or weakly associated with delinquency (Baier

& Wright, 2001). Other studies have suggested that religious salience (i.e., the

importance of religion in one’s life) and religious participation (i.e., attending

religious services or activities) are protective factors against delinquency

(Johnson et al., 2001).

Moreover, different religions may have different effects on delinquency. Most of

the literature on religiosity and delinquency has focused on non-Muslim

populations, especially Christians and Jews. However, in recent years, more

studies have explored the role of Muslim religiosity in influencing delinquency

among Muslim adolescents in various countries and contexts. This is especially

relevant and timely given the increasing population and diversity of Muslims

around the world, as well as the stereotypes and stigma that associate Muslims

with violence and extremism (Bershidsky, 2018; Seto, 2021).

Muslim religiosity is a complex and unique phenomenon that has specific

characteristics and implications for adolescent development and behavior. It is

based on the core beliefs and practices of Islam, such as the oneness of God

(tawhid), the prophethood of Muhammad (nubuwwah), the five pillars of Islam

(shahadah, salah, zakah, sawm, hajj), and the six articles of faith (iman). It also

involves various dimensions and expressions of spirituality (ruh), morality

(akhlaq), ethics (adab), law (shariah), jurisprudence (fiqh), theology (aqidah),

mysticism (tasawwuf), culture (urf), and identity (ummah). Muslim religiosity can

shape the worldview, values, norms, attitudes, emotions, motivations, and

behaviors of Muslim adolescents in different domains of life.

However, Muslim religiosity is not monolithic or homogeneous. It can vary

depending on the level of knowledge, understanding, interpretation, application,

and experience of Islam among Muslim adolescents. It can also be influenced by

the social and environmental factors that affect their religious socialization and

acculturation processes. For example, some Muslim adolescents may face

challenges in integrating their religious identity with their ethnic or national

identity in non-Muslim-majority countries. Others may encounter conflicts or

contradictions between their religious values and the secular values of their peers

or society.

Therefore, it is important to examine how Muslim religiosity relates to

delinquency among Muslim adolescents in different settings and situations. A

systematic review by Mohammad & Banse (2023) synthesized 14 articles that

investigated this topic in various countries such as Turkey1, Pakistan2,

Malaysia3, Indonesia, Iran, Canada, Germany, France, England, Norway,

Sweden, Denmark, Australia, and New Zealand. The review found that Muslim

religiosity generally has a negative association with delinquency among Muslim

adolescents across different contexts and cultures.

History of Juvenile Delinquency

The history of juvenile delinquency is as old as man himself. But it could be

copied back to the time of Elizabeth, the former Queen of Great Britain.

Shoemaker (2013) argued that the earliest law ever found on the subject of

juvenile delinquency was proposed by Elizabeth in the early 17th century in

England when she passed a law called the "Poor Law" which shaped which

parents should take care of. their children and socialize them well so that they can

escape delinquency because children themselves are not responsible for their
actions. Therefore, whatever they do, their parents are responsible for their

actions. Similarity is likely from children, when they grow up and their parents

become old, then it becomes the responsibility of the children to take care of their

parents. Under the bad law, children were called delinquents, not criminals. Rutter

(1995) argued that associations between family conflict and conduct disorder in

children are discussed with respect to the need to distinguish between risk

indicators and risk mechanisms, the conceptualization of risk mechanisms,

measurement issues, and research strategies needed to test causal hypotheses. .

Children's effects on parents, person-environment interactions, non-shared

environmental effects, causal chain effects, and the need to use natural

experiments need to be addressed. There is now ample evidence that severe

family discord is a good predictor of risk for conduct disorder in children. On the

other hand, it is equally possible that the weak associations mean that, although

family discord is indeed an indicator of risk, it is not a risk mechanism. Rather, it

could be that risk processes involve traits that are associated with noncompliance,

rather than noncompliance itself. Dresner and Knight (2006) Shed light on the

juvenile delinquent who is mentally unsound and in need of treatment. They

discussed the shortcomings of the juvenile justice system when it comes to youths

who urgently need mental health treatment or face ethnic discrimination. They

revealed flaws in the system that deals with mentally ill juvenile offenders. They

highlighted their mental problems, strategies to face such cases, their future

prospects and no protection system for mentally incompetent juveniles. Sharma

(2001) says that there are some psychological factors of juvenile delinquency
where juveniles between the age of 15 to 18 years adopt some illogical role where

they want to release the material possessions of others by force and sometimes,

they want to harm the public. a property without reasons, where psychologists

believe that there are some causes that compel the juvenile force to delinquent

acts. Agnew et al. (2008), however, the results suggest that low socioeconomic

status does not put adolescence at high risk, but rather the economic problems that

arise from it. They found that there was very little or no relationship between

stages of socioeconomic status and delinquency, but they found that major

economic problems were associated with delinquency. Economic problems in

their study used a measure that emphasizes problems such as paying bills, having

to borrow money, and having to change your home to an economic alternative.

Galloway and Skardhamar (2010) further tested the relationships between

parental income and criminal activity. The authors noted that previous studies of

family socioeconomic status and delinquency have regularly found nonsignificant

or weak associations. In their study, they analyze the relationships between

several antisocial behaviors and different levels of parental income over a period

of unevenly varying 6-8 years from age 10 to 2004, when the most effective data

were available for analysis. They found that the suggestion was only present when

they looked at long-term income, as opposed to short-term income. This is

because taking a snapshot of a family's income may not reproduce the family's

overall financial situation.

Aims of the study

My study aims to fill the gap in the literature by conducting a qualitative inquiry

on the topic of religiosity and juvenile delinquency in Pakistan. Pakistan has a

rich and diverse religious landscape that includes various Islamic sects, schools,

movements, and organizations. Pakistan also faces various social and economic

challenges that may affect the well-being and development of its youth, such as

poverty, illiteracy, unemployment, corruption, violence, terrorism, and extremism.

Therefore, it is important to explore how Pakistani Muslim adolescents perceive

and practice their religiosity and how it influences their involvement or avoidance

of delinquency.

Research objectives and methodological approach

The main research questions of this study are: 1. What does means by religiosity

and juvenile delinquency and their relationship? 2. Are youth who receive

religious education more or less likely to engage in delinquent behaviors? 3. How

do cultural norms and traditions intersect with religiosity and delinquency among

Pakistani youth? To answer this question, the study will employ a qualitative

approach that uses semi-structured interviews as the main data collection method.

The study will recruit a purposive sample of 13 Pakistani adolescents aged 15 to

30 years who have different levels of religiosity and delinquency. The study will

use thematic analysis to identify and interpret the patterns and meanings in the

data. The study will also use triangulation, reflexivity, and member checking to

ensure the validity and reliability of the findings. The study expects to contribute

to the existing knowledge on religiosity and delinquency by providing a context-

specific and culture-sensitive understanding of the phenomenon among Pakistani

Muslim adolescents. The study also hopes to inform the development of effective

interventions and policies that can enhance the positive role of religiosity in

preventing or reducing delinquency among Muslim youth.

Scope and Limitations

The scope of the study is that the study focuses on the impact of Muslim

religiosity on different types of delinquency, such as violence, substance abuse,

theft, etc., among Pakistani adolescents. The result of the study can also compare

with other Muslim-majority countries or non-Muslim countries to see if there are

any cross-cultural differences or similarities.

The limitation of the study is that you might face some challenges in measuring

Muslim religiosity, as there are different dimensions and indicators of religiosity

that might vary across sects, regions, and individuals. You might also have

difficulty in accessing reliable data on juvenile delinquency in Pakistan, as there

might be underreporting or misreporting of crimes due to social stigma or legal

issues.
 Chapter#2

Literature Review

The literature review provides a comprehensive overview of the existing

knowledge on the relationship between religiosity and juvenile delinquency. It

covers four main themes: (1) definitions and measurements of religiosity and

delinquency; (2) theoretical perspectives on religiosity and delinquency; (3)

empirical evidence on religiosity and delinquency; and (4) gaps and limitations in

the literature.

Religiosity is a multidimensional construct that refers to the beliefs, attitudes,

behaviors, emotions, and experiences related to one’s religion or spirituality.

There are various ways to conceptualize and operationalize religiosity, such as

intrinsic versus extrinsic religiosity 1, personal versus social religiosity 2,

religious orientation 3, religious commitment 4, religious identity 5, religious

coping 6, religious salience 7, religious fundamentalism, religious diversity, etc.

The choice of definition and measurement depends on the purpose and context of

the research.

Delinquency is a legal term that refers to the violation of laws or norms by minors

who are not yet legally adults. There are different types and categories of

delinquent acts, such as status offenses (e.g., truancy, running away from home),

property offenses (e.g., theft, vandalism), violent offenses (e.g., assault, murder),

drug offenses (e.g., possession, trafficking), sexual offenses (e.g., rape,

prostitution), etc. The measurement of delinquency can be based on official

records (e.g., police reports, court records), self-reports (e.g., surveys, interviews),

or victimization reports (e.g., surveys, interviews).

There is a large body of empirical evidence on the relationship between religiosity

and delinquency, both cross-sectional and longitudinal, from various countries

and cultures. The majority of the studies have found a negative or inverse

relationship between religiosity and delinquency, meaning that higher levels of

religiosity are associated with lower levels of delinquency, or vice versa.

However, some studies have also found a positive or direct relationship, meaning

that higher levels of religiosity are associated with higher levels of delinquency,

or vice versa. Moreover, some studies have found a curvilinear or nonlinear

relationship, meaning that religiosity has different effects on delinquency at

different levels or ranges. Furthermore, some studies have found no significant

relationship between religiosity and delinquency, meaning that religiosity does

not have any effect on delinquency, or vice versa. The variation in the findings

can be attributed to several factors, such as the definition and measurement of

religiosity and delinquency, the sample characteristics (e.g., age, gender,

ethnicity), the research design (e.g., cross-sectional, longitudinal), the statistical

methods (e.g., correlation, regression), and the contextual factors (e.g., social,

cultural, political). Following are the data taken from different types of research

done by different people before.

Theories
There are various theoretical perspectives that attempt to explain how religiosity

influences delinquency or vice versa. Some of the major theories are:

Social control theory: This theory posits that religiosity acts as a source of social

control that inhibits delinquency by fostering attachment, commitment,

involvement, and belief in conventional values and norms.

Social learning theory: This theory suggests that religiosity affects delinquency

by shaping the learning processes of differential association, reinforcement,

imitation, and definition that influence one’s attitudes and behaviors towards

deviance.

Strain theory: This theory proposes that religiosity affects delinquency by

moderating the effects of strain or stress that result from the discrepancy between

one’s aspirations and achievements, or from the exposure to negative stimuli or

the removal of positive stimuli.

Self-control theory: This theory argues that religiosity affects delinquency by

enhancing one’s self-control, which is the ability to resist immediate gratification

and consider the long-term consequences of one’s actions.

Rational choice theory: This theory assumes that religiosity affects delinquency

by altering one’s rational calculation of the costs and benefits of engaging in

deviant behavior, taking into account the rewards and punishments in this life and

the afterlife.

Previous studies:
Tourism is a key contributor to gross domestic product in many Muslim countries

including Pakistan. The Gilgit-Baltistan region of Pakistan is famous among

domestic and foreign tourists for its well-known tourist destinations and places

(Muhammad, Ullah, & Karim, 2020). In recent years, the area has seen a huge

influx of tourists (Karim, Muhammad &Ullah, 2020). Tourism in the host country

opens doors to various economic activities, which in turn contribute to

government revenue by creating jobs and expanding business opportunities

(Cooper, 2008). The growth of tourism is linked to the behavior, attitude, and

hospitality of the local community. Empirical studies such as (Joseph & Kavoori,

2001) have found different views on tourism development among host country

residents, and therefore understanding the level of satisfaction and expectations of

the local community is an integral part of successful tourism development. The

satisfaction level of tourists can be increased by the positive attitude of the host

population, which in turn leads to more tourist visits (Sheldon & Var, 1984).

Therefore, for the future success and development of tourism in a given location,

it is necessary to examine the perception of the local community (Aman, Abbas,

Mahmood, Nurunnabi, & Bano, 2019; Andriotis, 2005). Religion plays a key role

in shaping people's behavior and attitudes (Zamani-Farahani & Musa, 2012).

Religion influences the moral and ethical values of its followers by providing

certain principles and philosophies for life. People mostly act according to these

religious principles (Niazi, Ghani, & Aziz, 2019). Islam is the second largest

religion in the world with fifty Muslim-majority countries worldwide.

Approximately sixty-two percent of the Muslim population lives in the Asia-

Pacific region. Pakistan is the third largest Muslim country with a population of

over two hundred million. The Muslim population in Pakistan is nearly ninety-six

percent, which is approximately eleven percent of the entire Muslim world (Niazi

et al., 2019). In the Muslim world, community perceptions of tourism

development may vary from country to country. In some Islamic countries, such

as Saudi Arabia and Iran, the tourism industry is not considered a major

development priority and they prefer not to have non-Muslim tourists because

they are very concerned about the immoral effects of tourism on the host

community (Robinson & Meaton, 2005). They believe that the excessive use of

alcohol, sex, and other immoral activities by non-Muslim tourists can negatively

affect the moral and ethical values of the host community (Aman et al., 2019;

Gössling, 2002). Although Islamic countries may have similar belief systems,

they differ greatly in the interpretation of Islam in the context of social life.

Numerous studies have empirically demonstrated strong connections between

moral standards and the faith of religious people, e.g. (Wiebe & Fleck, 1980;

Wilkes, Burnett, & Howell, 1986), so it can be assumed that a higher level of

"Islamic religiosity" among the youth hinders the growth of the tourism industry

in a Muslim country like Pakistan.

The importance of religious value systems is an area of increasing importance in

consumer behavior research. Earlier efforts to determine the impact of religiosity

on consumer behavior were made by Hirschman (1981). By analyzing consumers

from Jewish and non-Jewish ethnicities, she found that Jewish consumers are
more innovative and active seekers and disseminators of consumption information

compared to other consumers. Since then, researchers have often investigated the

relationship between religiosity and consumer behavior. Religiosity has been

described as the extent to which followers of religion accept the core beliefs of

that religion (Delener, 1990; Abduk Razak, 2007). The meaning of religiosity in a

person's life can be determined from a derived source, that is, whether it is

derived from the "identity" or "importance" that a person attaches to religion in

his life. For example, in the case of Muslims, if one person leans more toward a

"religious identity," then that means she is a Muslim just because she was born

into a Muslim family; consequently, religion would be given less cognitive

importance. On the other hand, a person for whom religion is important would

place greater cognitive importance on religion (Kahle et al., 2005). The level of

religious observance can cognitively and behaviorally affect consumers' daily

lives. Deeply religious people consider flashy products and expensive clothes as a

materialistic approach to life and therefore against God's laws, while casually

religious people are more tolerant of religious teachings (Assadi, 2003). Purchase

decisions can be categorized according to the degree of consumer adherence to a

certain belief (Delener, 1990; Rahadian, 2008; Muhamad and Mizerski, 2010). In

summary, studies have indicated that religion is a key element in determining

consumer decision-making styles. Pakistan is a country with approximately 95

percent Muslim population (CIA Fact Book, 2012). Religion is a major

determinant of Pakistani culture that directly influences the behavior of Pakistani

consumers (Saqib et al., 2011). Moreover, religion significantly determines

cultural and social behavior in Eastern societies compared to Western ones

(Lindridge, 2005). Thus, religion should be studied as a significant force shaping

the purchasing behavior of Pakistani consumers. There is a consensus among

consumer behavior theorists that the level of involvement shapes consumer

behavior and decision-making styles. Marketers have characterized several basic

rules to categorize the level of product involvement. According to Rothschild

(1979), the price can be considered a common denominator for measuring the

level of product involvement. When purchasing a highly valued product,

consumers are more involved because of the consequences associated with

monetary losses in the event of a bad purchase. However, Levy (1959) and

Holbrook and Hirschman (1982) considered products involving ego and product

image to be more interesting to consumers because of their influence on social

status and personality. In her seminal studies, Zaichkowsky (1985) characterized

low-involvement products as products with perceived similarity between different

brands. For low-involvement brands, consumers have no particular preferences.

They compare product attributes very little and do not actively search for

information. Conversely, for high-involvement products, customers are interested

in reading product information and comparing product features across multiple

brands before making a purchase decision. Consumers associate less interest in a

product with low involvement, and their perception of the product may vary

depending on the nature of the product and level of involvement (Park and Moon,

2003). Simply studying consumers, regardless of any product category and level

of engagement, will not help us understand the complexity of consumer behavior.

The current study seeks to understand the relationship between the level of

religiosity and the level of product involvement.

The attitudes and behaviors are shaped by religion and religion plays an important

in shaping these (Zamani-Farahani and Musa, 2012; Ullah and Hameed, 2021). It

is important for religion to influence the moral and ethical values of people

through the provision of Islamic principles and religious philosophies. Several

times in people's lives, they follow Islamic values and act according to these

religious principles (Niazi, Ghani & Aziz, 2019; Ullah & Hameed, 2021). The

religion Islam has the most popular or the second largest religion in the modern

world and also has fifty Muslim countries in the world. Moreover, 62 percent of

the Muslim population lives in the Asian region, and people follow the Islamic

religion wholeheartedly. That is why Pakistan, with more than two hundred

million inhabitants, is the third largest Muslim country. The majority statistic of

the Muslim population in Pakistan is approximately 96%, which equates to eleven

percent of the Muslim world (Niazi et al., 2019; Ullah and Hameed, 2021). The

concept of religiosity has long been known in the field of education and

philosophy. Recent years have seen continued interest in the concept of religiosity

among positive psychology scholars and practitioners (Berkowitz & Bier, 2004,

Damon & Lerner, 2008, Lapsley & Narvaez, 2006, Peterson & Seligman, 2004,

Shubert, 2018). Psychological research usually focuses on the behavior of

individuals in pathological environments. However, the understanding of human

interests has evolved into a positive psychology aimed at establishing superiority.

Individual behavior has strengths that can help communities survive, but can also
enhance human strength (Seligman, 2002; Ahmed, 2009). Students can be

exposed to many factors that, under healthy conditions, increase honesty and self-

confidence. According to Karl Marx, religion can offer hope for supernatural

intervention to solve problems on Earth. People try to do anything significant to

help improve their current conditions. Jung Carl's theory (2020) states that

religion is one of many psychological attitudes that people take toward life. It

does not limit religiosity to any particular type but places its value on how much a

person is willing to rank any particular thing as something they value. Alshehri

and Fotaki, (2019) describe religiosity as belief in Almighty Allah with

commitment and following the principles of Allah. Pratono, (2019) suggests that

the background of religiosity is to influence people's behavior and attitudes.

Religiosity describes the practices of social and personal manifestations of

connection with the purity of the soul. According to Łowicki and Zajenkowski

(2020), religiosity appears as people's participation in the social structure is

related to religion and formal outwardness. Religious organizations and local

communities often focus on the same goals and experiences to obtain a stable

sense of community (Erickson, 1965; Ahmed, 2009). Religious belief is supported

by the role of trusted mentors such as like-minded parents and friends who can

help foster positive values and beliefs as a foundation for supporting youth

(Busseri et al., 2006; Jessor et al., 1998; Ahmed, 2009). The establishment of

interpersonal relationships between adults provides a framework within which

young people can work and shape their position in society (Erikson, 1965, 1968;

Ahmed, 2009). However, religious institutions help young people develop self-
regulation skills. These institutions provide opportunities to simulate prosocial

behavior in a structured environment. It also protects young people from anti-

social behavior (Cook, 2000; Ahmed, 2009). Therefore, a religious environment

supports the development of young people's self-esteem and provides a set of

beliefs (Cook, 2000).

As an important cultural aspect, religion is considered a powerful force

influencing the psychosocial development of individuals (Kelland, 2017). Adams

(1995) defends religion as a specific form of theology, worship, creed, or ritual

associated with one of the five major world religions (Islam, Christianity,

Judaism, Hinduism, and Buddhism). It is estimated that 88-93% of the population

worldwide has a strong belief in God (Zuckerman, 2007). Religion has long been

considered an important context for understanding human psychological

processes and outcomes (Burnett, 1979). The increased interest of researchers in

the psychology of religion is evidenced by the growing number of scientific

publications in the related field in the last few decades (Abdel-Khalek, 2010;

Perveen et al., 2017; Untrainer et al., 2014). However, the degree to which a

particular religion is related to religiosity, different personality traits, and

satisfaction with the life aspect of well-being is unclear given the divergent

findings. Researchers have made significant progress in the assessment and

consequences of personality traits over the past 20 years. The Big Five personality

frameworks (i.e., neuroticism, extraversion, openness to experience,

agreeableness, and conscientiousness) have been shown to be an influential and

parsimonious model for understanding individual differences in life satisfaction

(Boyce et al., 2013; Gale et al., 2013). Neuroticism is characterized by the degree

of impulse control, anxiety and emotional stability. Extraversion is displayed

through higher levels of assertiveness, talkativeness, and sociability. Openness is

an example of showing a strong interest in diversity, novelty, and intellectual

curiosity. Agreeableness refers to cooperation, helpfulness, and compassion for

others, and conscientiousness is reflected in achievement orientation, discipline,

and organization (Costa et al., 1995). Past research shows that personality

dispositions significantly influence life satisfaction (Schimmack et al., 2009), a

cognitive component of subjective well-being, often measured using the Diener et

al. Life Satisfaction Scale. (1985). Researchers believe that a person's

comprehensive judgment of life satisfaction is important rather than analyzing

satisfaction with each specific area of life (Pavot & Diener, 2009). In addition to

personality dispositions; religiosity can be a significant factor influencing people's

life satisfaction. Religiosity is usually divided into two types: extrinsic and

intrinsic. People with an extrinsic religious orientation use religion for their own

extrinsic benefit, and comfort, security, self-justification, distraction, and

sociability are some of the few purposes served by adherence to religious

practices. In contrast, religion is internalized by people with an intrinsic religious

orientation, and these people “live religion” instead of merely using religion for

social rewards (Allport & Ross, 1967). On the other hand, Stark and Glock (1968)

classified religiosity into five basic dimensions: intellectual (societal expectation

that a religious person has important knowledge of holy scriptures), ideological

(societal expectation that a religious person believes in the essence of God),

private practice (societal expectation, that a religious person performs religious

rituals in a private space), public practice (societal expectation that a religious

person publicly participates in social activities and religious rituals) and

experiential (societal expectation that a religious person is in direct contact with

the ultimate reality of a sacred entity that affects him emotionally). Yeniaras and

Akarsu (2017) not only argued for a linear relationship between religiosity and

life satisfaction but also emphasized the importance of multidimensional

religiosity for understanding its impact on subjective well-being.

Crime has always remained a major problem for society. Crimes violate sacred

customs, laws, and values. Sometimes the term delinquency is also used to refer

to behavior that is anti-social but not against the law. However, it usually

describes activities that would be considered criminal offenses if committed by an

adult. This excludes "status crimes" or actions that become legal matters only if

they were committed by children, prior to the establishment of juvenile courts,

children under the age of seven were never held criminally responsible. The law

considered them incapable of forming the necessary criminal intent. Children

between the ages of 7 and 14 were generally considered incapable of committing

a crime, but this conviction could be overturned by showing that the juvenile

knew the act was a crime or would cause harm to another and committed it

anyway. Children over the age of 14 can be charged with a crime and treated in

the same way as adults (Hogen et al., 2001). Today, all states set age limits that

determine whether a person charged with a crime is treated as an adult or a

juvenile. In most states, young people are considered juveniles until the age of 18.
However, some states set the limit at 16 and 17 years. In most states, a juvenile

accused of a serious crime, such as robbery or murder, can be taken to criminal

court and tried as an adult. Sometimes this decision is made by prosecutors, or

some states that allow extradition require a hearing to assess the juvenile's age and

record, the type of offense, and the likelihood that the juvenile will be helped by

the juvenile court. As a result of the tough approach to juvenile delinquency,

many states revised their juvenile codes to make it easier to refer juvenile

offenders to adult courts (Vataro et al., 2002). In recent years, there has been an

increase in serious juvenile crime. This includes more violent acts such as

murders, which are often related to drugs, gangs, or both. As a result, there has

been a movement in Congress and in a number of states to further lower the age at

which juveniles can be tried as adults. Some people believe that all juveniles

should be tried as adults if they commit certain violent crimes. Juvenile crimes, in

law, a term denoting various crimes committed by children or juveniles under 18

years of age. Such acts are sometimes referred to as youth crime. Juvenile crimes

typically include delinquent acts that would be considered crimes if committed by

adults and status crimes, which are less serious misbehavior such as truancy and

disobedience to parents. Both are within the jurisdiction of the juvenile court;

more serious crimes committed by minors may be tried in a criminal court and

may result in a prison sentence. Under certain circumstances, juvenile offenders

may be tried either as juveniles or as adults. But even in these situations, they are

treated differently than adults, e.g., a juvenile who is arrested for an adult offense

may be tried in either a juvenile court or an adult court; if convicted, he may be

placed either with another juvenile or with adults. In contrast, an adult charged

with the same offense would be tried in adult court; if convicted, he would be

imprisoned by the state and housed with adults. Explaining crime and delinquency

is a complex task. There are many factors that contribute to understanding what

drives someone to engage in delinquent behavior. While biological and

psychological factors have their place in explaining crime and delinquency, social

factors can perhaps best explain juvenile delinquency. Juvenile crime is a massive

and growing individual, while others see delinquency as a macro-level function of

society. Many of the theories that will be presented will be applicable to at least

some cases of crime and delinquency in society. Crime is such a diverse topic that

the explanations for this social problem are equally diverse. This perspective sees

delinquency as a function of the neighborhood or environment in which the

juvenile lives. The saying "Society made me do it" could contribute to a better

understanding of this perspective (Keller et al., 2002). Psychologists, sociologists,

and criminologists around the world have long debated the various causes of

delinquency. The thesis focuses on some of the causes that were and are

considered viable from the theoretical and conceptual framework of the study.

Some theorists point out that family problems include parental attitudes,

monitoring, family structure, family organization and disorganization, etc. Others

suggest that socio-economic conditions (especially poverty) are of prime

importance in a young person's life. There is also the factor of peer influences.

Young people are particularly vulnerable in early adolescence and are subject to a

lot of peer pressure to conform to certain values, norms and behaviors.

Delinquency is still a topical issue today, and we continue to search for answers to

its causative factors. It is clear from the beginning of the introduction that the

strongest predictor of delinquent behavior is not one but a combination of factors.

Just as family relationships combined with association with delinquent peers

offers the highest predictor of delinquency, although it might be tempting to

assume that parents' maltreatment of their children would be conclusive in terms

of family influence, the authors note that this is not necessarily the case. There are

parents who give their children bad instructions, fail to structure their behavior

and do not reward or punish appropriately. Our prediction was that the highest

levels of antisocial behavior would occur where poor parent-child attachment is

combined with poor control”. (Hoge et al., 1994)

Research has suggested several causes of juvenile delinquency. Loeber (1990)

found that risk factors are social, individual, and community. Anti-social behavior

increased rapidly during the 1960s and now most often the rate of delinquency

increases. Biller (1982) states that the influence of family structure, particularly

parental deprivation, is associated with a range of psychological problems in

children leading to delinquency (as cited in Eastin, 2003). Roberts (2002) states

that children exhibiting risk factors such as adult behavior and responses, conduct

problems and family dysfunction, insufficient school readiness, and peer

aggression lead to antisocial behavior. Erickson (2001) found that drugs are one

of the most important factors that lead juveniles to crime. Several juveniles

claimed to have committed the crime under the influence of bhang (a plant

essence used for addiction) (as reported in Omtobo, Ondiek, Odera, & Ayugi,
2013). The World Youth Report (2003) suggested the motivation for joining a

gang for opportunities for economic and social gain as an important cause.

Zaeema and Khurshid (2003) found that the role of family functioning, peer

relationships, and psychological problems are the cause of youth crime.

Researchers further explain that emotional distress, higher stressors, and

unhealthy communication are related to families and low self-esteem (as cited in

Naqvi, & Nelofer, n.d.). Similarly, Hoeve (2009) found that in different family

structures, children experience many forms of participation, attachment,

monitoring, and supervision that they receive from their parents (as cited in Parks,

2013). These researches show that the main factors influencing youth crime are

the family structure and the adolescent's relationship with their parents. Nadeem

said sexual assault, illiteracy, money, land, old enmities, honor killings and drug

addiction are important contributing factors in Pakistan. Recent emerging militant

forces make the situation worse. These institutions are reported to be involved in

imparting instructions regarding militancy and sectarianism, inciting hatred and

aggression among the youth (as cited in Malik & Sharizi, 2010). Youth crime is a

serious problem to which researchers have attached great importance for many

years. In one such research, it was found that there is not much difference

between developing and developed countries, because, in both, teenagers form a

significant part of society that indulges in delinquent acts (Alboukordi, Nazari,

Nouri, & Sangdeh, 2012). As in many other developing countries, juvenile

delinquency is a significant problem for Pakistan. The socio-economic and socio-

cultural situation of Pakistan has created a lot of frustration among the citizens,
especially among the Pakistani youth. Ethnic, religious and status prejudices; lack

of opportunity along with unemployment caused much of this frustration. Thus, it

seems that Pakistani youth are quite prone to indulge in criminal activities.

Juvenile crime is increasing day by day in Pakistani society which is against the

attention of our youth from their education and sports. They are getting more and

more persuasion for harmful actions rather than positive actions. This painful

condition is causing the destruction of the careers of our young citizens pushing

them into obscurity where it exists. The word juvenile delinquency is used in

common sense, where juvenile means a person who is not physically or mentally

mature, i.e., has not completed his eighteenth birthday, and delinquency means

not following social rules. Taken together, then, it means a person who commits a

crime but has not reached the age of 18. Juvenile delinquency occurs all over the

world but in this research, the researcher focused on Pakistani society where

various causes of juvenile delinquency were arranged where some cases were

more visible than others i.e. socialization of the child plays the most important

role. in influencing his delinquent performance than an economic factor.

In the 21st century, among other social problems, youth crime is the most harmful

social problem. Our youth have hit hard on this issue. Youth are considered the

future of the nation, while youth crime as a social problem is already threatening

it. This term is more complex and complicated to think about. According to the

1989 UNCRC, in their draft for children, they defined Child or Juvenile as any

human being under the age of 18 (Singh M., 2006). Pakistan has also adopted the
age of minors as the age under the UN Convention on the Rights of the Child

UNCRC as any human being below the age of 18 is a child. The word

delinquency was derived from the Latin word "delinquer" which means to omit.

The Romans used the term to denote a person's inability to perform an assigned

task or duty; it was William Coxson in 1484 who used delinquent to describe a

person found guilty of a habitual crime (Singh M., 2006). "Juvenile deviance

refers to a wide range of disapproved adolescent and adolescent behavior that is

disapproved by society and for which some form of punishment or remedial

action is justified in the public interest". “Certain acts like begging, truancy,

vagrancy, theft, kidnapping, abduction, drinking and gambling, etc. are included

in the meaning of the term juvenile delinquency” (Paranjape N.V., 1998).

Amadioha (2010) stated that “juvenile delinquency refers to work that is mentally,

physically, socially or morally dangerous and harmful to children and disrupts

their schooling by depriving them of the opportunity to attend school, forcing

them to leave school permanently, or requiring a combination of school

attendance with an excessive, long and heavy workload. The United Nations has

defined juvenile delinquency as any act committed by a person under the age of

21 that is not in accordance with the laws of society and that violates the codified

law of any country.

It has long been a problem why some children commit crimes and others do not,

why some steal and others do not, why some sleep on the bed, or why some harm

others. To solve this problem, various theories have emerged from time to time,

which has led various states to carry out some extensive methodological
investigations to solve this problem, and as a result, the juvenile justice system

has been created and is functioning all over the world. Meanwhile, many other

institutions, such as child welfare associations, non-governmental organizations,

correctional centers and prison service cells, and mental health clinics, have

joined the effort. Various methods are used to investigate the problem and collect

data on juvenile delinquency in order to draw certain general conclusions and

recommend certain steps to implement them. However, it is a matter of deep

concern that this issue is still under debate and could not be resolved, rather day

by day. When we talk about Pakistani society, juvenile delinquency has been on

the rise for the last two decades and has recently reached its peak, which can

cause the destruction of the entire social structure of the society if not taken

seriously by all segments of the society, legislature, law enforcement, social

welfare. institutions, educational authorities, parents, and above all the state,

which is considered the mother of the entire nation and is responsible for

providing the necessities of life to all its citizens and for maintaining order in

society. This article thus examines the world history of juvenile crime and the

juvenile justice system. It also aims to shed light on state legislation to control

juvenile delinquency and create a juvenile justice system in Pakistan. It further

assesses the current situation of juvenile crime in Pakistan and its causes and

effects on Pakistani society. It concludes with some conclusions and

recommendations to minimize youth crime in Pakistan and reform the juvenile

justice system.
Religiosity is one type of bond that can prevent delinquency among adolescents

(Hirschi, 1969). Much of the literature on religiosity and delinquency has focused

on non-Muslim populations, although recently more studies have examined

differences in delinquency rates between adolescents of different religious

affiliations (e.g., Baier 2014; Seto, 2021), including Muslims. This question is

highly relevant and topical as conversations regarding the propensity of Muslims

to commit crimes become increasingly heated (Bershidsky, 2018; Seto, 2021).

The interplay between religiosity and youth crime is a subject of increasing

interest among scholars and researchers, particularly in the context of Pakistani

youth. As a nation deeply influenced by its religious and cultural heritage,

Pakistan presents a unique socio-religious landscape that calls for a thorough

examination of how religiosity may be linked to juvenile delinquency among its

young population. Several previous research studies have attempted to explore the

complex relationship between religiosity and delinquent behavior in the context of

Pakistani youth. Hussain and Ali's (2015) seminal work examined the impact of

religiosity on various aspects of adolescent life and shed light on the potential

protective role of religious involvement against delinquency. Their findings

showed that higher levels of religiosity were associated with lower involvement in

delinquent activities among Pakistani youth. Similarly, Ahmed and Khan (2017)

conducted a qualitative study examining the influence of religious beliefs and

practices on the moral development of Pakistani adolescents. Their research

underscored the importance of religious leadership in instilling a sense of ethics

and responsibility that potentially acts as a deterrent to youth delinquent behavior.

Contrasting perspectives were offered by a study by Malik and Haq (2018), who

explored the potential tension between religious expectations and the realities of

life experienced by Pakistani youth. Their findings suggested instances where a

rigid religious upbringing could lead to feelings of frustration and rebellion,

potentially contributing to juvenile delinquency. Ahmad et al. (2017) conducted a

cross-sectional study examining the association between religiosity and

delinquent behavior in a sample of Pakistani adolescents. Research has shown that

higher levels of religiosity, characterized by active participation in religious

practices and adherence to Islamic teachings, were associated with reduced

participation in delinquency. In contrast to these findings, Nasir and Fatima

(2018) conducted a qualitative study focusing on the experiences of incarcerated

Pakistani youth. They found that while some individuals showed increased

religiosity during their time in custody, others experienced a decline in religious

practices and their delinquent behavior persisted despite their religious

background. Extending the discourse on the role of family dynamics, Khan and

Aziz (2019) examined the effect of parental religiosity on juvenile delinquency.

Their research highlighted that parents' religious practices, as well as the

transmission of religious values, significantly influenced the likelihood of

delinquent behavior among Pakistani youth. Additionally, Hussain and Sadiq

(2020) explored the potential mediating role of self-control in the relationship

between religiosity and youth crime. Their findings suggest that higher levels of

religiosity were associated with greater self-control, leading to reduced delinquent

behavior among Pakistani youth.

There is no shortage of studies trying to understand why adolescents and youth

are involved in delinquency and crime. One of the earliest social theories to

understand and explain delinquency used a social ties perspective (Hirschi, 1969).

According to this theory, attachment to others involves the internalization of

norms and conscience that prevent individuals from committing crimes through

attachment to parents, caregivers, families, and schools (1969). In past studies,

much attention has been paid to family and school ties (Yuksek & Solakoglu,

2016; Hoeve et al., 2012). In the present review, we focus on religiosity as a form

of union, which apparently has an unclear and complicated relationship with

juvenile delinquency. Earlier work that applies social bond theory to the context

of religiosity has focused on Christian religiosity (Hirschi & Stark, 1969). The

study found that adolescents who attended church were not less likely to commit

delinquency—and the authors concluded that religion did not play a role in

reducing adolescent delinquency. However, at the same time, another study

(Higgins & Albrecht, 1977) argued against the generalizability of Hirschi and

Stark's (1969) study and found that church attendance was negatively related to

delinquency. According to the study, religiosity may be more important to

teenagers in the US South than in the US North. To further confound the

relationship between religiosity and delinquency, another study replicated Hirschi

and Stark's (1969) original findings, excluding “victimless” crimes such as

marijuana and alcohol use (Burkett & White, 1974). Decades later, as a result of

the complex relationship between religiosity and delinquency shown by studies,

the idea of context was reconsidered (Stark, 1996), specifically on the "social
contexts and social structures" (p. 172) of society that are responsible for the

mixed relationship between religiosity and delinquency. However, this is not

entirely new – an earlier study already emphasized the importance of context

(Higgins & Albrecht, 1977), where southern adolescents responded to religiosity

more than their northern counterparts. This is also referred to as “moral climate,”

a term referring to how the influence of religiosity is more pronounced in a

religious community compared to a secular community (Stark et al., 1982). In

later years, more studies began to recognize the importance of contexts in

understanding the relationship between religiosity and delinquency; also noted

that Hirschi & Stark's (1969) original hypothesis was too broad and required

differentiation (Cochran & Akers, 1989).

Research gaps

Despite the extensive research on religiosity and delinquency, there are still some

gaps and limitations in the literature that need to be addressed. Some of the major

gaps and limitations are:

Lack of consensus on the definition and measurement of religiosity and

delinquency: There is no universally accepted definition or measurement of

religiosity and delinquency that can capture their complexity and diversity.

Different definitions and measurements may yield different results and

interpretations. Therefore, there is a need for more clarity and consistency in

defining and measuring these constructs.

Lack of attention to the multidimensionality of religiosity and delinquency: Most

studies have focused on one or a few dimensions of religiosity and delinquency,

such as frequency of attendance at religious services or number of arrests for

property crimes. However, religiosity and delinquency are multidimensional

phenomena that involve various aspects such as beliefs, practices, emotions,

experiences, types, frequencies, severities, etc. Therefore, there is a need for more

comprehensive and nuanced analyses of these dimensions.

Lack of consideration of the mediating and moderating factors: Most studies have

examined the direct relationship between religiosity and delinquency without

considering the possible mediating or moderating factors that may influence this

relationship. For example, factors such as gender, age, education, family, peer,

school, community, and culture may mediate or moderate the effect of religiosity

on delinquency by enhancing or reducing it. Therefore, there is a need for more

exploration of these factors.

Lack of generalizability and transferability: Most studies have been conducted in

Western countries with predominantly Christian populations. The findings may

not be generalizable or transferable to other countries or cultures with different

religious traditions or contexts. Therefore, there is a need for more cross-cultural

and comparative studies.

Hypothesis

Based on the gaps and limitations identified in the literature review, this research

aims to address the following hypotheses or questions:

How do Pakistani adolescents define religiosity?

How do Pakistani adolescents define delinquency?

What are the dimensions of religiosity and delinquency among Pakistani

adolescents?
 Chapter#3

Method

Participants

The research was conducted among a diverse group of young individuals aged 18

to 30 years, primarily composed of students from Islamia University Bahawalpur

in Pakistan. These students come from various provinces across the country,

including Khyber Pakhtunkhwa, Sindh, Punjab, and Balochistan, ensuring a broad

representation of regional perspectives. Based on their self-interest, a total number

of 16 participants were chosen to take part in the study. Prior to their involvement,

a comprehensive explanation of the study's objectives and nature was provided,

allowing participants to fully comprehend the research's scope. Following this,

written and verbal informed consent was obtained from each participant,

permitting their voluntary participation. The research methodology involved

conducting semi-structured interviews, which facilitated to exploration of the

relationship between religiosity and juvenile delinquency in Pakistan.

Materials

Mobile, page, and pen were used during the interview, mobile was used for voice

recording, and page and pen were used for noting the answers of the participants

during the interview

Research design
For the research study focusing on the relationship between religiosity and

juvenile delinquency, a method for conducting the study semi-structured

interviews was chosen. The semi-structured interviews were designed to

encompass five main questions, followed by additional questions during the

course of the interview. To ensure the environment for thoughtful responses, the

interviews were conducted in a quiet and uninterrupted setting. This setting, free

from disturbances caused by crowds or noise, facilitated participants' complete

engagement with the questions. Appropriate time was given for each participant

to express their viewpoints. This approach allowed for a comprehensive

exploration of the relationship between religiosity and juvenile delinquency in

Pakistan.

Data collection

Data was collected from 16 students of Islamia University of Bahawalpur whose

age range was between 18 to 30, the students were from different provinces of

Pakistan like Khyber Pakhtunkhwa, Punjab, Sindh, and Balochistan. Data was

taken through semi-structured interviews; the interview consisted of seven main

questions and other follow-up questions that I was asked during the conversation.

The main seven questions are;

1. Does religiosity relate to juvenile delinquency?

2. Does religious education prevent youth from engaging in delinquent

activities?
 3. Have you noticed any differences in behavior between youth who have

received religious education and those who haven't?

4. Are there specific religious education programs or approaches that you

believe are more effective in shaping positive behavior outcomes in

youth?

5. Do you think cultural values influence the behavior of young people in

Pakistan?

6. Do you think there are specific cultural or religious factors that protect

Pakistani youth from getting involved in delinquency?

7. Are there cases where certain cultural norms, traditions, or religious

teachings unintentionally contribute to delinquent behaviors among

Pakistani youth?

Ethical considerations

The interview started with an introduction of myself and an explanation about my

research that what is the topic and the purpose of my research, After that, the

informed consent was taken in writing and also verbally. After the informed

consent ethical issues were explained that your name would be hidden, your data

would be confidential, and only be used for research purposes, In the end,

permission was taken for voice recording.

Procedure

Begin by introducing myself as the researcher providing a brief overview of my

research focus and explaining that the study aims is to investigate the relationship
between religiosity and juvenile delinquency in Pakistan, aiming to understand

how religious beliefs might influence the behaviors of young individuals.

Emphasize the voluntary nature of participation and assure participants that they

can decline without consequences and explain that any information shared during

the interview will remain confidential, and used solely for research purposes, also

clarify that participants' identities will be protected through the use of

pseudonyms or codes. Repeat that the collected data will only be used for the

research project and won't be shared without consent.

Ask participants if they're comfortable with using a mobile device to record the

interview for accurate documentation and also explain that the recordings will be

securely stored and accessible only for analysis purposes.

Mention that the interview will be semi-structured, meaning there's a set of main

questions but also room for follow-up questions based on the conversation.

At the end of the interview, thanks were said to the participants for their

willingness to share their thoughts and experiences.

 Chapter#4

Discussion.

The purpose of the study was to find the relationship between religiosity and

juvenile delinquency and the effect of culture and religious education on the

relationship between religiosity and juvenile delinquency the previous literature

shows that there is a negative relationship between religiosity and juvenile

delinquency means that religious people are less likely involved in juvenile

delinquency and my study also support the previous literature because in this it is

found that the actual religious education prevents the children from juvenile

delinquency and culture play important role in shaping the behavior of children,

in the child grows in peaceful and well-mannered society then its behavior will

also positive and if the child grow in bad society then he will involve in anti-

social activities.

The research findings of this study show that the results align with the previous

literature. the first main theme of this study was “What are religiosity and juvenile

delinquency and their relationship?” so half of the participants knew about

religiosity and half did not know about religiosity. The majority of the people did

not know about juvenile delinquency and few were aware of it. Regarding the

question of the relationship between religiosity and juvenile delinquency, the

majority agreed that there is a relationship between religiosity and juvenile

delinquency; few disagreed and said that religiosity and juvenile delinquency are

different things.
The second main theme of this study is “Are youth who receive religious

education more or less likely to engage in delinquent behaviors?” According to

the findings of this study majority of the people say that religious education

prevents the person from anti-social activities because every religion teaches

about peace, few say that religious education has no impact on anti-social

activities and some say that religious education promotes anti-social activities like

Jihad and confined the women inside their home and don’t give their basic rights.

The majority of people say that there is a big difference between religious and

non-religious people those who receive the actual education and also implement it

in their life they do not involved in anti-social activities like Juvenile delinquency,

some people also get religious education and they also involved in juvenile

delinquency because they only receive the religious education and they do not

implement in life and there are also people who do not receive religious education

but they are not involved in anti-social activities. and few say that there is not any

difference between religious and non-religious people. Also, majority of the

people say that parents and teachers should focus on the morality of the children,

and awareness seminars and TV programs should be arranged to prevent children

from juvenile delinquency.

The third main theme of this study is “How do cultural norms and traditions

intersect with religiosity and delinquency among Pakistani youth?” All the

participants say that culture affects the behavior of the person, also the majority of

the people say that culture prevents children from juvenile delinquency because

every culture teaches about peace, unity, and respect for the people and few
people say that culture promotes the juvenile delinquency like firing on the happy

occasion, female do not use mask their face when they go outside their home and

give freedom to the male children due to this they misuse the freedom and they

become involved in smoking, theft, murder, etc. most of the people share their

point of view that for the prevention of the juvenile delinquency teachers and

parents should properly guide their children about morality and ethics, the

positive aspect of culture, promote education, spread religion, awareness program

through TV and also teach psychology from the start of the schooling.

For this study data were collected through semi-structured interviews which

consisted of seven main questions and other follow-up questions that were asked

during the interview to satisfy the other main questions. The semi-structured

interviews were collected from thirteen participants, the participants were selected

due to their interest, and the saturation point occurred at eleven semi-structured

interviews, on the basis of these eleven interviews conclusions were drawn. For

the analysis, the Thematic analysis of Braun V and Clarke V are used, in which

coding of the whole data is made and then the data is divided into the main theme,

and then sub-themes are made according to the main theme and conclusions

drawn from the data.

 Chapter#5

Conclusion.

The aim of this study was to fill the gap in the literature and to find out the

relationship between religiosity and juvenile delinquency in Pakistan and the

effect of religious education, cultural norms, and tradition on religiosity and

juvenile delinquency. The finding of this study show that religiosity and juvenile

delinquency has a negative relationship, the more religious the person the less will

be involved in juvenile delinquency. Religious education has also an effect on

juvenile delinquency because every actual religion teaches us about peace and

unity so every actual religion prevents the person from anti-social activities like

Juvenile delinquency religious education also promotes Juvenile delinquency if

the person does not receive actual religious education or does not implement it in

their life. Culture also effects on the behavior of the youth because every culture

teaches about the positive aspects like respect of older, unity, peace, help of

others, etc. so culture prevents the youth from juvenile delinquency and culture

has also some negative aspects like firing of guns during happy occasion and

restrict the female inside the home which promotes the juvenile delinquency.
 Chapter#6

References

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