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Reviving the Balance: The Authority of the Qur'an and the Status of the Sunnah 

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Reviving the Balance: The Authority of the Qur'an and the Status of the Sunnah 

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Offers insights on how Islamic teachings balance societal equity and individual responsibilities.

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Fayruz Benyousef of the Muslim Space & Muhi Khwaja of AMCF as they explore verses from the Qur'an & review Islamic traditions through history until today, mentioning people and organizations doing work to combat social injustice and provide more equity in today's society.

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Islam and the Cultural Imperative Article

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Islam and the Cultural Imperative Article

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Understanding the balance between tradition and modern cultural engagement.

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Islam & The Cultural Imperative — The Oasis Initiative

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For centuries, Islamic civilization harmonized indigenous forms of cultural expression with the universal norms of its sacred law. It struck a balance between temporal beauty and ageless truth and fanned a brilliant peacock’s tail of unity in diversity from the heart of China to the shores of the Atlantic.

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Exploring the Faith and Identity Crisis of American Muslim Youth Article

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Exploring the Faith and Identity Crisis of American Muslim Youth Article

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Yaqeen Institute Articles that explore identity, equity, and inclusivity in Islamic contexts.

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Islam has a centuries-long tradition of inspiring its adherents to contribute to humanity based on conviction in its tenets. Previous generations of Muslims were on the forefront of contributing to medicine, philosophy, architecture, and governance among other areas. With the rise of Islamophobia, Islam has been cast as irrational, incompatible with modern civilization, and inherently violent. This has put Western Muslims in a defensive position in which they constantly have to justify their convictions and fight off the doubts and insecurities that arise in such a climate. One of the most understudied and underestimated impacts of Islamophobia is the ingestion of problematic notions about the religion by Muslims themselves, particularly those of the younger generation who are experiencing multiple attacks against their faith. This paper documents the harmful effects of Islamophobic rhetoric on the religious identity and perceptions of Muslim youth in an urban American setting. Using qualitative interviews and expert analysis, it also explores solutions for how to counter Islamophobic narratives.

Volume Islamophobia Studies Journal, 4, Issue 1, Spring 2017

Presented at: Fourth International Islamophobia Conference, Paris, France: Contending Epistemologies: Euro-Centrism, Knowledge Production, and Islamophobia

In depth interviews were conducted with 30 young American Muslims, 19 girls and 11 boys; 15 of the girls reported wearing regularly. All participants were native-born citizens; 24 were children of immigrants, most of whom were eventually naturalized. The ages of the interviewees ranged from 16-20. All of them live in the United States. Of the 30, 21 either attended, or are currently attending, public or private schools that did not identify as Islamic schools. 26 described themselves as regular mosque-goers.

The interviewees were asked a series of questions about whether they had experienced Islamophobia, and if they had how they were coping with it. This led to other questions about their identity struggles, their perceptions of religion, and other relevant personal, family, and community experiences. 26 of the interviews were conducted by phone, and 4 in person.

It also empirically demonstrated a connection between strong religious identities and civic engagement. Moreover, it demonstrated that religious discrimination was negatively related to national identity, and emphasized the importance of nurturing intercultural relations in the face of religious prejudice and stigma. The researchers studied the stigmatizing effects of religious meta-stereotypes, religious discrimination, and negative representations of Muslims in media. They concluded that developing a healthy national/religious identity predicted increased confidence in young Muslims, as well as increased civic contribution.

This brings me to my own analysis and reasons for choosing my subset. Sana Aaser, a fellow with New Sector Alliance, recently used the doll test as inspiration for her study on internalized oppression amongst Muslim children in a study out of San Francisco State University for Noor Kids. The study used a variety of measures to capture the extent of damage that negative portrayals of Islam and Muslims have had upon American Muslim children. Her subset focused on children between the ages of 5-9, and captured the brutal honesty expected from young children. The data showed that the insecurities developed by these children led them to try to develop dual personalities that helped them blend in as efficiently as possible. They distinguished between "American" and "Muslim" in their conversations, demonstrating that they often felt like they had to choose the easier identity to fit in depending on their environment. The author concluded that 1 in 3 children did not want to tell others that they were Muslim, 1 in 2 children did not know whether they could be both Muslim and American, and 1 in 6 children would sometimes pretend not to be Muslim.

This study has shown that identity confusion is present in young American Muslim children; however, the confusion becomes compounded as these children progress into young adulthood. Just as with internalized racism amongst Black youth, where adolescents distinguish between levels of "blackness," Muslim youth may make similar distinctions of "Muslimness." The measures by which those categories arise in internalized Islamophobia are not shades of color, but often displays of religiosity. This is especially true for young Muslim women. Just as young children are less aware of variations in skin color and the levels of prejudice associated with them, Muslim children pay very little attention to the different ways religious symbols are used. As they get older, Muslim teenagers who choose to wear find themselves in the complex world of modern Islamic fashion. Rather than view as part of their individual and personal relationship with God, girls need to navigate the fashion trends that will label them as "religious," "liberal," "extreme," or anywhere in between. Whether conservatism is judged solely based on the donning of a black abaya, rebelliousness by the amount of makeup worn, or coolness by the careful attention paid to how many hairs are left exposed, young Muslim American women become even further entrapped in the vortex of adolescent identity development. Lena, age 17, said, "Every time I put on my , I feel like I have to wear it in a way that tells Americans I'm not some oppressed Saudi girl, tells the aunties in the I'm still a good Muslim, while telling other Muslim girls that I'm still prettier and cooler than the rest of you." Another participant, Fatima, age 16, who doesn't wear said, "I feel like I'm never Muslim enough anyway so why even bother trying fitting in with the . But at the same time, when I have to pray around my non-Muslim friends, I find myself not wanting to because I don't want to remind them that I'm different."

In one study, Alia, a student who was harassed by a fellow student claiming she was intimidating because of her , said, "It makes you think about integrating...you just put your boundaries up." The pressure and aggregated fear of an Islamophobic encounter that young Muslims living in the west have is overwhelmingly high with a severe lack of outlets to cope with the harsh climate. This is particularly true for young Muslim women who wear ; 23 of the 30 participants in the current study reported having experienced at least one Islamophobic encounter in the past year. These 23 included 17 girls and only 6 boys.

According to an initiative of the British government that deals with anti-Muslim incidents, 584 Islamophobic attacks took place between April 2012 and April 30, 2013. Almost 60 percent of them targeted Muslim women, of whom 80 percent were wearing .

Of the 19 girls I interviewed, 15 of them wore the . All 15 of them said they had considered taking it off due to fear. 8 of them said they actually had taken it off in certain settings because they felt threatened. When I asked them if they started to resent the , all of them said no but some of them reported resenting that men didn't have to undertake a similar public exercise of faith. One of the girls said, "I think it's unfair that they get to walk around in t-shirts and shorts and blend in. Sikh men have to go through more than Muslim men." Another girl actually expressed anger with Muslim leadership saying, "The imams always yell at the Muslim women about their but never really put any pressure on the men. It's like we have to face pressure from everybody."

This seems to be a common sentiment among young Muslim women in the West. They feel like religious leadership doesn't empathize with them. The most striking sentence to me in these interviews was from the youngest girl, who had just turned 16, and did not wear . She said she had thought about wearing it but was sick of being told that she was a failure for not wearing it. "It's like you have no idea what pressure I already face for being a young brown Muslim girl; don't tell me I'm not struggling for my faith."

The racialization of the Muslim identity, coupled with the pressures mentioned above, has led young Muslims to a place of trying to hyper-counter the hampering assumptions made of them within their societies and Muslim communities. Young Muslim women, in particular, are denied the right to construct their own identities. When they are deemed simply "Pakistani Muslims" or "hijabis," they feel compelled to construct, and frequently renegotiate, their identities in ways that allow them to appear unique, even when these choices are not in line with their value systems. The focus on identity formation in most of these studies is on national identity, not religious identity. In other words, how these young Muslims start to view their faith and religious identity is largely unstudied.

When I questioned my interviewees on how they viewed elements of their faith deemed restrictive or regressive, many hesitated to openly discuss their issues. Yet upon careful examination, many admitted that their personal concerns, primarily family, played a role in negatively shaping their perceptions of their religion and religious identity. People's relationships with God are often very similar to their relationships with people. People can feel distant from or even traumatized in their relationships with God if they have been hurt by those closest to them. Someone with an abusive parent, or coming from a culture that appears regressive in certain areas, is likely to feel that some of the concerns raised about Islam are true. I asked all of my participants if they thought their parents were more loving than those of their non-Muslim friends. 12 of them answered yes, while 18 answered no. When I asked them if they thought Islam was a restrictive religion, 18 of them said yes with 16 of them having said that their parents weren't as loving as those of their non-Muslim friends. Second generation young Muslims often have a hard time discerning which elements of their upbringing are rooted in culture, religion, or personal idiosyncrasies.

This is also the case with community grievances. A bad experience in the mosque can serve as a reinforcement of Islamophobic messages. Young Muslim women face the greatest pressures in society, yet are the least accommodated in the mosques that are responsible for generating spiritual strength. As one of the older participants in my group, Samina, age 20, said, "I stopped coming to the because I got sick of being treated like a second class citizen. I already feel like that outside. I've actually felt better about my Islam when I don't hang out with too many Muslims. It allows me to tell myself that they don't represent Islam. Otherwise, when I come to the and see how girls are treated, I start believing that we really are as backwards as they say we are."

This brings me to one of my most important observations on how we respond to Islamophobia on the outside, vs. tackling its effects internally. From a policy and public relations perspective, the priority of Muslims has been to push back on the association of Islam with violence. Internally, however, the issue of gender injustice is a bigger priority. Many young Muslims have not capitulated to the idea that Islam is as violent as the media makes it out to be. But they do tend to associate Islam with oppression of women.

Groups like ISIS, Boko Haram, Al-Qaeda, etc. tend to render problematic texts or historical events as justifications for their barbarity. Muslim youth are then exposed to these practices, with the help of sensationalizing Islamophobic media, having no background to counter uncomfortable narratives of Islamic history. Islamophobes regularly use videos from extremist groups as scare tactics to substantiate their ghastly claims about the religion. Many young Muslims are first exposed to controversial texts either packaged by extremists or Islamophobes in imagery difficult to erase even with an intellectually satisfying answer. In our first publication at Yaqeen Institute on pathways to doubt, we covered doubts stemming from historical events in Islam. The study concluded,

...in addition to bumping up against doctrinal tenets, social norms can also render certain episodes in Islamic history problematic in the minds of American Muslims. The marriage of the Prophet Muhammad (peace be upon him) to Aisha is a case in point. A favorite target of Islamophobes, this key moment in the prophetic history can provide an opening for doubt if not properly contextualized. Similarly, the issue of slavery in Islam has become a recurring topic of concern, particularly as younger American Muslims are now more sensitive to the issues of social injustice around them. As one scholar who gave an in-depth lecture on this topic put it, "The 'Islam came to abolish slavery' response is simply insufficient."

I asked my 30 interviewees if they were bothered by the marriage of the Prophet (peace be upon him) to Aisha. 28 of them said they were. When I asked those 28 if they could recall the first time they were exposed to the idea that the Prophet married Ayesha at a young age, 25 of them said they heard about it through the media. I asked them how it made them feel about their religion and received varied answers. One of the interviewees, a 17-year-old boy, answered without hesitation that it made him feel like "the religion is just as flawed as every other religion. Islam isn't as rosy as we were taught in our Quran classes." When I asked him why he felt that way, he said he thought that the "Arabs were just as messed up as we are." A 17-year-old girl added, "It made me uncomfortable when talking about the Rasool . It kind of made him seem more like the hardcore guys we see on TV." This girl forthrightly admitted that her association of the Prophet (peace be upon him) with extremists was due to her own media consumption.

Of the 30 participants I interviewed, 26 described themselves as -goers. When asked if they felt welcomed in the , only 3 of them said yes. All but 2 of the young Muslim girls I interviewed felt like the masjid was not welcoming to women. Both of the young girls who thought it was, were also Islamic school goers. One of the interviewees, an 18-year-old girl who goes to public school, said that she was embarrassed to bring her non-Muslim friends to the mosque because she felt like it would reinforce their stereotypes about Islam. When I asked her why she felt that way, she said "I couldn't get over why men in the are so cruel. It's like they really hate women. And it's not like they're misunderstood. They just are really mean. I almost left Islam because of how they treated me." When I asked her if she found that to be the case in all , she said that going to a mosque where women were treated well actually helped her realize that not all Muslims are alike.

The experience of a bad mosque reinforcing stereotypes wasn't only described by the female participants. The young men also seemed to find issue with the treatment of women in many mosques, as well as perceived harshness. Ali, 17, said that the imam of his always seemed angry and it bothered him. "He's always shouting in his especially when he talks about Palestine or Syria. It's like, man, why are you always so angry?" Ali said that his sister stopped coming to the because of something offensive his imam had said. He couldn't recall what it was and said that he remembered thinking it wasn't a big deal, but his sister felt like the imam was a misogynist.

The 3 who said they felt welcomed in their mosques all said that they felt like their imam connected with them, and that they were proud to bring non-Muslim friends to the . Ariana, 20, recalled how her imam gave a sermon after the San Bernardino shootings, praising Muslim women for their bravery in the face of Islamophobia. She said it made her feel appreciated and gave her the courage to combat the scrutiny she would receive for wearing .

Non-Muslim counselors may be influenced by media projections of Islam and then falsely portray those notions on vulnerable youth. The therapeutic relationship is based on a sense of trust; therefore, in sharing their vulnerabilities with a therapist who may consciously or subconsciously perceive their religious affiliation to be an issue, young Muslim Americans may be swayed to forsake the Islamic component of their identities under the guise of "liberation."

As one study noted, "If a non-Muslim female psychologist assumes that a hijab is oppressive against women, she may unconsciously try to steer her client away from covering, instead of understanding the significance of the hijab in her Muslim client's life."

Out of the 30 Muslim youth interviewed, 6 of them, all girls, had been to therapy. 4 of them went to non-Muslim therapists and all 4 of them reported feeling judged by their therapists, and swayed away from their religion.

When I asked the 4 youth who went to non-Muslim therapists why they didn't go to Muslim therapists, all of them responded that their parents did not want Muslims in the community to find out about their therapy. Sadly, 1 of the 2 girls who went to a Muslim therapist reported her confidentiality being betrayed by that therapist, thereby confirming the fears of the others who opted to go elsewhere. While part of the solution to Muslim mental health is indeed to encourage more Muslims to engage in relevant career pursuits, the reality is that the fear of stigma will likely continue to keep young Muslims away from Muslim counselors.

One of the girls ironically said she found a strong identity in fighting off Islamophobic comments from her non-Muslim therapist. She said, "Every time she'd talk about my family and why I'm struggling, she would make these assumptions that if I just gave it all up I'd be fine. She kept on asking questions about my parents assuming they were barbarians. So while I was telling her "It's not like that," I was getting more confident in my religion."

Our report on pathways to doubt noted,

The culture around dating and casual sexual encounters can lead some Muslims to become frustrated with Islam's prohibition on premarital relations. Doubt, then, can come about through a desire to alleviate mental anguish: "[Those that] have dated [...][that] have been sexually active [...] it's not in their benefit to make Islam out to be the truth. They want it to not be the truth so they don't feel so guilty about doing those things.

This is an important point in that many young Muslims paradoxically want to believe negative impressions about their religion so that they don't feel guilty abandoning it. Fady, 17, actually shared that he told all his non-Muslim friends he left Islam and was celebrated for it. He went to the prom and actually made up a story about his parents threatening him which impressed his date. Yasmine, 17, shared a similar experience even though she goes to an Islamic school. She said, "We all talk about how we're going to do things our parents wouldn't let us when we get to college. It's not that we don't think Islam is true, it's that we want to get a break sometimes and do normal teenage things." Dalia Mogahed relayed a story of an encounter she had with a 16-year-old Muslim woman when she was a youth counselor in 2002:

This young woman said, "To get to know someone before marriage, we have to live with them before marriage. This way, we know their real personality and we don't get fooled. But we can't do that as Muslims but it is better to." It was an interesting window into her mind where she believed that our restrictions were a burden, not a protection.

Islam: Empowerment or Impediment

Insecurity often begets idleness. If young people are not confident in their faith and identity, their sense of contribution is either abolished, or motivated through other frameworks. The feeling is that the pursuit of greatness comes through breaking the shackles of Islam and the Muslim identity rather than embracing it.

When asked if they felt hindered by their religion and religious identity in pursuing their dreams, 16 of the youth answered yes. Many of them felt like they had to fight off both the prejudices of people who hate Islam, and the restrictions of Islam itself. Rayyan, 19, said, "It's no secret that we have to compromise our principles to get up there."

Notably, those who were involved in charity efforts and volunteerism through Islamic organizations felt empowered by their religion and identity to do good. 9 of the youth I interviewed were involved in youth groups and regular charitable activities. All 9 of them answered in the negative when asked if they felt hindered by their religion and religious identity.

Zaynab, 17, said that she wasn't proud of her hijab until she wore it when she was 14 to a serve-the-homeless event. "Someone came up to me and said, "I always see your people around here passing out food."

It is very powerful to experience validation for your struggles and experiences. And the opposite-having them invalidated or undermined-is also powerful. Muslim adolescents living as minorities have to deal with a dangerously high level of cognitive dissonance when attempting to formulate a cohesive identity. At school, they often feel as though they betray the "Islamic" part of themselves by engaging in things they know are displeasing to God. At home, they feel as though they betray the "American" part of themselves by doing things their classmates would laugh about. The more they act in opposition to their values, the deeper the struggle becomes. Constructing a strong identity based on deep conviction and confidence can lead to a healthier young Muslim individual that feels valued and responsible for contributing to society as a whole. Family and communal spaces serve as natural reinforcements or refutations of Islamophobic messaging that can devastate the core of an adolescent. Young Muslims should also be intellectually equipped with how to deal with the onslaught of doubt-inducing claims leveled against Islam routinely in this climate. Solutions for misguided counseling and the lack of competent youth directors must also be studied and implemented.

2 Dalia Mogahed and Fouad Pervez, "American Muslim Poll: Participation, Priorities, and Facing Prejudice in the 2016 Elections," Institute for Social Policy and Understanding, March 2016.

3 van De Vijver, F. J. R., & Leung, K. (1997). Equivalence and bias: A review of concepts, models, and data analytic procedures. In D. Matsumoto & F. J. R. van De Vijver (Eds.), Cross-cultural research methods in psychology (pp. 17-45). Cambridge, UK: Cambridge University Press. doi:10.1017/cbo9780511779381.003.

4 Clark, K. B., & Clark, M. P. (1966). Emotional factors in racial identification and preference in Negro children. In M. M Grossack (Ed.), Mental health and segregation (pp. 53-63). Berlin: Springer. doi:10.1007/978-3-662-37819-9_7.

5 Quoted in Pinkney, C (2012). The effects of internalized oppression on the Black community, p. 96. doi:10.1017/cbo9780511562280.006.

6 Aaser, S. H. "From Islamophobia to Identity Crisis: Internalized Oppression Among American Muslim Children," Noor Kids, 2016.

12 Copsey, Nigel, Janet Dack, Mark Littler and Matthew Feldman. "Anti-Muslim hate crime and the far right." Middlesbrough Centre for Fascist, Anti-Fascist and Post-Fascist Studies. 2013.

15 Laird, L. D., Amer, M. M., Barnett, E. D., & Barnes, L. L. (2007). Muslim patients and health disparities in the UK and the US. Archives of Disease in Childhood, 92(10), 922-926; also see Wessler S. L., & De Andrade, L. L. (2006). Slurs, stereotypes, and student interventions: Examining the dynamics, impact and prevention of harassment in middle and high school. Journal of Social Issues, 62(3), 511-532.

21 Dalia Mogahed. Telephone interview by author. November 27, 2016.

22 Religious Perceptions in America With an In-Depth Analysis of U.S. Attitudes Toward Muslims and Islam. Report. The Coexist Foundation. Gallup, 2009.

24 Kamalipour, Y. R. (1995). The U.S. media and the Middle East: Image and perception. Westport, Connecticut: Praeger Publishers.

25 Youssef Chouhoud. "Modern Pathways to Doubt in Islam." October 20, 2016. Accessed December 01, 2016. https://www.yaqeeninstitute.org/publications/modern-pathways-to-doubt-in-islam/.

26 Horvath, A. O., & Bedi, R. P. (2002). The alliance. In J. C. Norcross, Psychotherapy relationships that work: Therapist contributions and responsiveness to patients (pp. 37-69). New York, NY: Oxford University Press.

Horvath, A., Del Re, A. C., Flückiger, C., & Symonds, D. (2011). Alliance in individual psychotherapy. In J. C. Norcross (Ed.), Relationships that work: Evidence-based responsiveness (pp. 25-69). New York, NY: Oxford University Press.

Horvath, A. O., & Symonds, B. D. (1991). Relation between working alliance and outcome in psychotherapy: A meta-analysis. Journal of Counselling Psychology, 38, 139-149.

Martin, D. J., Garske, J. P., & Davis, K. M. (2000). Relation of the therapeutic alliance with outcome and other variables: A meta-analytic review. Journal of Consulting and Clinical Psychology, 68, 438-450.

28 Youssef Chouhoud. "Modern Pathways to Doubt in Islam." https://www.yaqeeninstitute.org/publications/modern-pathways-to-doubt-in-islam/.

29 Dalia Mogahed. Telephone interview by author. November 27, 2016.

30 Jackson, Y. (2006). Encyclopedia of multicultural psychology. Thousand Oaks, CA: SAGE Publications, 401.

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Exploring the Faith and Identity Crisis of American Muslim Youth | Yaqeen Institute for Islamic Research

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This paper documents the harmful effects of Islamophobic rhetoric on the religious identity and perceptions of Muslim youth in an urban American setting. Using qualitative interviews and expert analysis, it also explores solutions for how to counter Islamophobic narratives.

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Is it Cultural or Religious? The Role of Culture in Islam

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Is it Cultural or Religious? The Role of Culture in Islam

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Mr. Muhammad teaches that if the present generation of whites would study their own race in the light of true history, they would be anti-white themselves.

-El-Hajj Malik El-Shabazz (Malcolm X)

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We're anti-evil, anti-oppression, anti-lynching. You can't be anti- those things unless you're also anti- the oppressor and the lyncher. You can't be anti-slavery and pro-slavemaster; you can't be anti-crime and pro-criminal. In fact, Mr. Muhammad teaches that if the present generation of whites would study their own race in the light of true history, they would be anti-white themselves. -El-Hajj Malik El-Shabazz (Malcolm X)

As with many of Malcolm's statements before he left the Nation of Islam, most Muslims would find a way to extract the benefit of his words minus the Islamically objectionable portions and mention of Mr. Muhammad. Many Black American Muslims would find no objection to the substance of brother Malcolm's words. Many American Muslims who find their roots connected more directly to Muslim-majority countries might ponder what it meant for their existence and longevity in this racialized space. And many White Muslim converts might walk away perplexed, trying to decipher their own representation and entanglement in his words. We reflect more deeply on such communal differences in this article, but there is something deeply profound about what Malcolm has placed on full display-indeed, his ability to indict White America based on deep knowledge of how racial oppression operated in his era, his ability to disentangle and recombine White racial identity and technologies of Colonial oppression, and perhaps most astutely, and certainly most notably, his unabashed articulate critiques of White supremacy, are all indicative of the presence of what we will refer to as "Ancestral Knowledge."

In this article, we discuss Ancestral Knowledge, and what it means for Muslims in the US. Generally speaking, Ancestral knowledges (AK) are systems of knowledge comprised of the ontologies, epistemologies, and written, oral, cultural ways of knowing, and spiritual traditions of indigenous peoples. As we work to define and share examples of the use of AK, we first draw a brief portrait of aspects of knowledge production in the context of Colonization. Contextualizing this history is necessary because of the wretched history of Western European Colonization, and in particular, their inferiorization of all other knowledges by describing them as primitive, anti-modern, and eventually obscure and invisible. Indeed, this includes minoritized people who have been relocated through either Colonization or Enslavement. Here, we consider ways in which hegemonic, Eurocentric ontologies and epistemologies marginalize those of minoritized peoples.

As we push Ancestral Knowledge to the forefront of our own epistemological considerations and navigational needs, we use this article to emphasize several other points. One, that both the textual scriptures and historical practices within Islam have always maintained a deep tolerance, if not encouragement, of Ancestral Knowledge. Two, in the US, some public Muslim spaces (such as mosques and Islamic conferences) have been led by ethnocentrists (despite good intentions), who have been unable to understand (or unwilling to consider) how they hegemonize space by placing their own unique Ancestral Knowledges at the center of these spaces, generalizing the particular. So, in much the same way that White racial knowledge was invisibilized and thus became normal or standard knowledge, immigrant-based Ancestral Knowledge entered and became the standard in those Muslim spaces. "This is how we were taught" comments were often productions of local knowledge, based on unique histories, yet have been passed off as "Islamic knowledge." Here, we suggest that immigrant-based Ancestral Knowledge is in and of itself not a problem, so long as it is identified and localized as a particular type of Ancestral Knowledge that may or may not be useful or even noteworthy in diverse Muslim public spaces. And three, we note that at a basic level, the Ancestral Knowledge of Indigenous Americans (African Americans, Latino Americans, and Native Americans) should be valued much more than they currently are in Muslim spaces. This can serve as a call to take a much deeper look at the community-based epistemologies and Ancestral knowledges that these Indigenous groups possess and could help us navigate oppressive American arrangements-such as Coloniality, White supremacy, and Islamophobia. This is not a suggestion to exoticize or even appropriate indigenous Ancestral Knowledge, but more to elevate tremendous yet mostly unrecognized sources that have historically allowed these communities to survive and thrive.

Islam not only refutes any suggestion that diversity is a weakness, it encourages us as individuals and societies to tap into the greatest strengths that God has uniquely placed in a people. The Qur'an refers to diversity of language, skin color, and culture as a sign for people of knowledge. Just as it encourages us to identify our unique personalities and excel therein, it encourages nations and peoples to tap into their cultural and individual strengths and use them to attain the noble goals made pristine through Islam. We are to take those cultures and "get to know one another" in a way that is mutually beneficial. This is evident in the many books written by early Islamic scholars on the virtues of cultures and tribes under titles such as The Virtues of the People of Greater Syria by Ibn Taymiyyah and Illuminating the Darkness: The Virtues of Black People and Ethiopia by Ibn Al Jawzee.

As Islam spread throughout the world, the Ummah was enriched through the various cultures it interacted with as Islam sought to enhance rather than erase the goodness of what was within those cultures. In that sense, Islam is like a filtration system with everything that it interacts with. The beneficial comes through and the harmful remains behind. Dr. Umar Faruq Abd-Allah beautifully sums this up, writing, "For centuries, Islamic civilization harmonized indigenous forms of cultural expression with the universal norms of its sacred law. It struck a balance between temporal beauty and ageless truth and fanned a brilliant peacock's tail of unity in diversity from the heart of China to the shores of the Atlantic...In history, Islam showed itself to be culturally friendly and, in that regard, has been likened to a crystal clear river. Its waters (Islam) are pure, sweet, and life-giving but-having no color of their own-reflect the bedrock (indigenous culture) over which they flow."

Those who speak of the Qur'an and the Sunnah as only a set of laws that limit, rather than a source of ethics and values that empower us to grow ourselves and our societies to their maximum potential do a great injustice to the sources they claim to defend. Articulations that knowledge outside of strict text is of no benefit are not only incorrect and problematic, but even destructive. Traditionally, such views rob the history of Islam of the great systems of , , , and that articulated the everlasting Macro goals of Islam in a way that could be executed with full potential at the Micro level given evolving contexts.

How is it that Islamic objectives are so emphatic about justice for the weak and the mandate to provide access to knowledge to all people, yet Muslims are ostensibly silent on one of premier civil rights issues for young people of our time? While the macro commitment from Islam (i.e., the major objectives of Islamic Law such as preservation of intellect, wealth, and even humanity), would apply, at the micro-level, Ancestral Knowledge-a historically situated, embodied knowledge-has much to offer and could be tremendously beneficial to Muslims in the US. Blacks and Indigenous people in the US have used embodied knowledge-such as community-based resistances, which informed organizational systems and structures-for centuries to confront White supremacy. While there are plenty of Islamic ethics to draw from in addressing broader issues of oppression, how do we translate those ethics into specific mechanisms to lead schools, expose hegemony and oppression, reshift power, recenter minoritized student epistemology, and perhaps pass a few new policies? Most of what would need to happen in liberal democracies like the US will never be addressed through new policies or laws of any type. Most often, these are epistemological questions, where notions of oppressive and racializing discourse come into sharp focus.

Over the years, many Muslims have embedded themselves within various anti-oppression organizations. It is not uncommon to hear young Muslims say, "Well, since the Muslims are inactive on this issue, and since there is no relevant 'Islamic knowledge,' let me stand with one of the organizations already involved in fighting injustice." Though we strongly encourage involvement on specific issues with organizations like the NAACP, the ACLU, American Immigration Council, and like organizations, many completely rely on Westernized approaches to addressing problems caused by Western colonial projects and give almost no attention to anything non-Western as a possible approach to remedying something such as the SPP. This is highly problematic and suggests to us that Muslims have no clear way of understanding our genius in fighting injustices, navigating contexts, and leading the way forward. Moreover, it suggests that the actual remedies of these Western-initiated problems can be addressed vis-à-vis Western critical approaches. Until now, this has not worked and a growing number of educators would actually welcome Ancestral Knowledges that found their beginnings in some Muslim communities (such as, those formed within Black proto-Islamic movements). It is here that we more closely examine the utility of Western knowledge, its move to inferiorize all non-Western and non-White knowledge (i.e., Ancestral Knowledge that many Muslims hold) and the role of power in privileging Western knowledge.

Ancestral knowledge is deeply connected to power and, specifically, who has the power to put their knowledge forward as standardized knowledge. One example is how we conceptualize and talk about In most of our minds, this comes down to food, language, and dress, and occasionally a concrete behavior that represents . For example, many Muslims discussing culture mention the hadith in which Umar رضي الله عنه moved to stop some of the Ethiopian companions from dancing with their spears in the presence of the Prophet ﷺ. The Prophet ﷺ stopped 'Umar رضي الله عنه from intervening and allowed them to continue with their dance and cultural activities. The lesson for most of us is that Umar رضي الله عنه and the Arabs do one thing, and the Africans do another and let us all get along in the same space. But the Prophet ﷺ was also creating a space that truly validated and embraced people in their cultures, placing them all on an equal spectrum. And he led by example himself ﷺ when he attempted to speak different languages to the children from those varied communities and familiarized himself with their rich cultures. Just imagine if Muslim leaders in the US emphasized this as it pertains to power and were, therefore, willing to deal with the various types of hierarchies of power that exist in racialized and post-colonial spaces. Perhaps then we would not have the type of white/brown supremacy and ethnocentrism that we sometimes see in Muslim public spaces in the US today, even if it is entirely unintentional.

The only unquestioned power that should exist is the power of the Qur'an and the Sunnah and scholarship that interprets on that basis. However, assumptions about what is closer to the Qur'an and Sunnah are often based upon how familiar practices are to the dominant group in a Mosque who usually come from a Muslim-majority country. As Dr. Sherman Jackson writes, "Immigrant Islam embodies the habit of universalizing the particular. It enshrines the historically informed expressions of Islam in the modern Muslim world as the standard of normativeness for Muslims everywhere. In fact, it equates its understanding of Islam itself with a simple, unmediated perception of an undifferentiated ontological reality. On this approach, "true Islam" can only assume one form anywhere it goes. And in this process, Immigrant Islam's interpretations are effectively placed beyond critique via the tacit denial that they are in fact interpretations." This makes it unable to transfer any form of "self-authentication to Blackamerican Muslims. As a result, the latter are forced to proceed without the power or possibility of self-authentication, which leaves them to process their black, American reality through the prism of the real and/or imagined expectations of immigrant and overseas possessors of "true Islam."

Westernization and cultural epistemicide

Given the central role of Power in determining whose knowledge is perceived to be credible, another concept we need to briefly discuss before we get to ancestral knowledge is Colonization . It is possible for us to properly value ancestral knowledge without deeply interrogating Westernization and the colonized and racialized context that intentionally and unintentionally suffocates ancestral knowledge, what some scholars refer to as Cultural Epistemicide; i.e., the systematic destruction of an indigenous knowledge base.

Walter Mignolo explains Westernization as the privileging and canonization of specific, Western knowledge and perspectives:

Knowledge is controlled by disavowing some, and privileging other, types of knowledge;

The disavowal of non-western perspectives and epistemology has been engaged with widely across academia;,

This has meant the privileging of Western Epistemological constructs that construct and name certain cultures, identities, and people.

Before we dive into conversations about Ancestral Knowledge, it is important to understand why we often are not able to recognize AK and its value. Understanding colonization, in all its manifestations and continuously reproductive occurrences, is absolutely crucial in understanding the context of colonial knowledge.

Settler-colonialism is a type of colonialism that maintains a material, imperial authority and presence in a population that is not indigenous to the colonizer. For example, the French left Gabon and so while elements of Colonization remain, it is not a settler-colonial society. However, Europeans never left the US, and so the US still in that respect a settler-colonial society. In such spaces, all forms of land, economic resources, intellectual resources, and most importantly, human bodies and capital, are situated to deliver all wealth to the Western, global Capitalist state. Sadly, there are some settler societies in which it is nearly impossible to clearly see a path back. Mechanics and technologies, like surveillance, encomienda or forced slavery, depopulation, physical hierarchies, schools, standardized tests, and pathways to assimilation are all used to maintain colonial State control. These can be taken up in future research studies but are beyond the scope of our engagement here.

Coloniality. Extending the conversation of colonialism and its contemporary impact can be illuminated with what Anibal Quijano and Walter Mignolo refer to as the Coloniality of Power , or simply, Coloniality. The concept of coloniality is undergirded by the interrelationship of European colonialisms' legacies, practices, social orders and forms of knowledge, and their modern impact in social and organizational practices and norms. Coloniality is a perspective that identifies the legacy of colonization in modern societies, which includes post-colonial forms of social discrimination that are prevalent and pervasive today. Coloniality conceptualizes that popular thought, literature, educational curricula, media and art, and even critical theory and thought (if you are not careful) are its derivatives.

Coloniality is conceptualized as permeating almost every single social system present in the US, including the organizing principles and leadership behaviors of most organizations, racial hierarchies in the US, and cultural systems that value Eurocentric hierarchies of economic and knowledge production and transmission. But why would we, as Muslims, accept this for ourselves? Should we not resist such oppression? Are we even aware that this is happening? How absurd is it for us to be putting forth our strongest effort on an issue such as Islamophobic bullying in school, to ignore our own knowledges and capacities on an issue only to end up fighting for another strand of the very thing we resist?

Many of the scholars that we are pulling from today, in particular, Anibal Quijano and Walter Mignolo, discuss Coloniality in tandem with the concept of Modernity. According to Mignolo, coloniality emerged as a new structure of power as Europeans colonized the Americas and built on the ideas of Western civilization and modernity as the endpoints of historical time and Europe as the center of the world. Coloniality is the darker side of Western modernity, a complex matrix of power created and controlled by Western men and institutions from the Renaissance, then driven by "Christian" theology through the late twentieth century and the dictates of neoliberalism .

What Mignolo is saying is this: conversations about why Muslims needed to be modern were directly entangled with the West's need to define and control all subaltern people, including Muslims. "Modernity" requires this: give up everything that defines you if you want to be rational and ultimately successful in the world today. It is not just, or even primarily, about technological transformation. It's epistemological, historical, and cultural. And so the process of characterizing Western civilization as modern, advanced, and progressive, while all others including Islam are somehow deficient, backward, and subhuman in some way led directly to particular hierarchies within Western spaces (and their global reach, even into the global South). Here are just a few examples of how this happened:

of Arabs and South Asians: decline, degradation, decadence, but at the same time loyalty underlain with treachery.

of people from the Caribbean: exotic, heathenish and relaxed, full and voluptuous, all in one.

of people in Africa: savage, childlike, tribal, libidinous, irrational, fecund, close to nature, innocent, and clearly underdeveloped, cultural underdevelopment intertwined with danger, savagery, and irrational violence.

Whatever characterization needed to effectively colonize a people has always been deployed through media vehicles and education systems. So in the past, as Muslims have attempted to grapple with these realities, they have tended to rely on Qur'anic verses that deal with the People of the Book. The challenge is that Coloniality is a far more precise explanation of US foreign/colonial policy behaviors than religion. The United States Government is directly responsible for the death of more than six African presidents/prime ministers; the United States Government is responsible for the removal of many dozens of World leaders, primarily non-Muslims. This is just on the African continent. The United States Government attempted to kill Fidel Castro between 100-200 times. This is an ongoing saga of Coloniality. So, by not using a verse about religious oppression in concert with other verses to explain our current context, much is lost. Therefore, Coloniality and global capitalist structures are oppressive not only toward Muslims but toward everyone. In sum, we are not dealing with injustice here in the US because it is a "Christian" nation as much as we are because it is a Settler-Colonial nation with ubiquitous structures of coloniality.

So here we are, not merely citizens of Colonial empires, as we are social and political agents of Coloniality. So how would we deal with oppressive systems that on the one hand cannot be explained through verses about Christianity, and are not specifically responded to through Islamic texts? Allah says:

We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice .

We turn to Qur'anic verses like this and many others like it that demonstrate a clear commitment to justice. Yet, if Muslims do not understand how uniquely US-style oppression, power, or privilege operate in the US, and thus likely are facilitators of it, how can they understand a modern phenomenon like the School-to-Prison-Pipeline? Moreover, if there are no specific Islamic texts about schooling or oppressive practices within school systems, are we not called by our religion to interrogate such a problem using our pristine Islamic ethics?It is here that we turn toward Ancestral Knowledge as a part of the solution.

So just what is ancestral knowledge? Ancestral knowledge speaks to epistemologies, everything that a person carries with them, as they interpret the world. Discourses, literature, language, any readings, personal experiences with cops, movies, comic strips, gender, disability, and race, among literally hundreds of other things, all impact one's epistemology. AK encompasses those age-old cultural practices; that sage wisdom; those idioms, lines of poetry, and even discourses, that have been used to uphold cultural, and religious, practices over centuries. Described as "backward" and discarded in favor of false promises of modernity, ancestral knowledge is co-constructed and reshaped in new lands and even in Western communities. In other words, ancestral knowledge, while informed by our ancestors, is a living knowledge: it is embodied within the people who carry it forward. It is an embodied knowledge that iteratively impacts our very ontological principles.

So this need to excavate and reclaim our ancestral knowledges comes on the heels of centuries of erasure and smothering, stigmatizing and othering, and then invisibilizing the fact that this very epistemicide occurred. Indeed, traditional Islamic knowledge informs and even in some instances, dictates, ancestral knowledge. And in all cases, it must regulate our ancestral knowledge. So when Quraysh and the early Makkans invoked their ancestors as validators of their polytheism, that was challenged by divine revelation and the fact that their truest ancestral knowledge was, in fact, one of monotheism (i.e., Abraham and the intentions behind the original construction of the Kaaba). And some ancestral knowledges-ontologies and epistemologies-were deemed entirely incompatible with Islam, such as the pre-eternality of the world among the Greeks, the practice of fortune-telling via soothsaying among the pagan Arabs, the practices of the occult/magic, etc.

The Prophet ﷺ, however, continued to cite poetry from the days of ignorance that contained great wisdom and that did not contradict divine sources. He also praised good examples of people from the past and encouraged tribes to channel their unique strengths through the filter of Islam to benefit the Muslim community. Islam has always allowed for the use of any type of knowledge, including ancestral knowledge, that is beneficial to us, as long as there are no specific regulations to do so.

Ancestral knowledge has been neglected by different segments within the community for different reasons. Some segments seem to have been programmed to reject everything non-Western, critiquing first-generation immigrants exude a particular Muslim worldliness. At the other extreme, others hide within discourses of 'tradition,' rejecting any and every thing that they have not well studied and that does not fit perfectly in what they believe to be tradition. This approach assumes that Islamic tradition cannot engage current realities. But in this approach, we are giving up much. In the US, when we reject ancestral knowledge, we are denying knowledge from legendary luminaries that could teach American Muslims much: from the great Hunkpapa Lakota leader, Sitting Bull, who mounted deep resistance to American Imperialism, to Frederick Douglass' abolitionist articulations, to Fannie Lou Hammers' organizing, to W. E. B. DuBois' willingness to dream about Negro art as he asked: "Suppose the fight for equality is won. He asks: "What do we want? What is the thing we are after?"

Thus, we believe that a re-identification and reclamation of ancestral knowledge is important because of our need to exist in this space with dignity, with safety, and with humanization. Ancestral knowledge has also been preserved and passed on by people who no longer live on their ancestral homeland. For example, as many Indigenous nations in the US were forced into other areas of the US, and as Africans were enslaved in the US and Latin America, they maintained varying levels of their ancestral knowledge, which also evolved and adapted to new environments. Indeed, ancestral knowledge is structured to push against hegemonic, Eurocentric epistemologies and has the potential to actually assist in returning us and others to the Islamic tradition in ways that will improve/authenticate/beautify our faith and equip us to survive the erasures and confusions of those same epistemologies.

Ancestral knowledges were often re-versioned and hybridized with the practices of other Indigenous communities, and even sometimes co-constructed with the Colonizers and Slave Owners., Moreover, Ancestral knowledges have been appropriated or outright plagiarized by Western Europeans., But at the same time, what Richard Wright would call the Middle Ground -or a type of hybridized, newly-constructed space wherein subaltern people become something new-via appropriation, or resistance, or even assimilation-is possible. Ancestral knowledge comes in here and helped people like Malcolm X and Muhammad Ali push forth something not previously found in Africa, nor America-new forms of ancestral knowledge that ended up changing the world.

As we close, let us return to our discussion on the School-to-Prison Pipeline. We mentioned that it is one of the most virulent types of oppression facing our young people today and Muslims are largely silent about it. Most of us are unable to extract from our religion the relevant lessons for us to address what is arguably one of the worst crimes of our time. The SPP is not merely about policy and obviously cannot be addressed merely through policy. That first- and second-generation non-indigenous Muslims are often not impacted does not matter, per the verse about justice that we cited above. But thus far, as Muslims who rely on the sacred tradition and texts, we have nothing for these millions of oppressed folks whom we live with side-by-side.

Yet, we do have some traditions: African Americans have developed "Double consciousness" and "Black liberation theologies" and the "Nation of Islam" and "Black Lives Matter" and other forms of resistance which are unique epistemologies and forms of ancestral knowledge that were specifically developed to deal with the unique forms of oppression here. The question we must ask ourselves is do we only find within ourselves to critique this ancestral knowledge rather than offer any meaningful contributions or alternatives?

So how can we make the most of ancestral knowledge and lived experiences as committed American Muslims? To recap:

Ancestral knowledge makes up the centerpiece of the epistemologies of Indigenous and Minoritized (including Muslim) students and to deny access to this is a deep form of oppression that continues to marginalize students in school.

Based on Western European forms of colonization, schools in the US were designed to eradicate all types of ancestral knowledge in the past and to prioritize Western European, Christian, capitalist epistemologies.

Scholars of Coloniality argue that this attempted eradication of Ancestral knowledge is built within the structures of society, community, organization, and school and will automatically reproduce itself. Therefore we must all take an anti-oppressive stance by not only recognizing ancestral knowledge, but by promoting it and making it the centerpiece in how we lead, live, and engage.

Ancestral knowledge has the power to contest racial hierarchies and to resist new hierarchies that can find their way into our existing spaces. For example, a predominance and preoccupation with political, cultural, and social issues cherished by wealthier immigrant communities should not dictate our overall strategies as a Muslim community. This is literally driving so many disenfranchised converts right back out of Islam as fast as they entered it. We can use religious texts, but also ancestral knowledges, to resist new types of hierarchies that help stratify US mosques. In no way does this suggest that we should be anti-immigrant or not make room to celebrate the beautiful cultures and experiences found in our diverse Muslim community. It simply means we should not privilege one over the other, especially in the name of it being more Islamic when it's really just another expression or more expedient to one section of the community.

From a political perspective, we must realize that some of the worst victims of issues like the SPP are actually Muslims, just not the ones who usually represent us in mainstream spaces or are included in our strategies. And the politics of uplifting the oppressed is an Islamic issue, whether the oppressed are indigenous or immigrants. This speaks to one of the bigger issues that comes from negating culture or the experiences of the indigenous. The ramifications of invisibilizing are not just seen in the cuisine of the Mosques in Ramadan but in the social and political agenda of the community. This isn't only about hurt feelings due to exclusion from spaces but about actual harm done to communities intentionally or unintentionally as a result of that exclusion.

Ancestral knowledge is deeply ingrained within Indigenous, minoritized, people of color, but many of us do not know how to access this knowledge within our communities. And, most unfortunately, some of us actually use languages of "Modernity" to push and critique all ancestral knowledge out of the Muslim public space, while at the same time others of us act out our ancestral knowledge in hegemonic ways because they too cannot recognize it.

Many of the Muslims who have migrated to the United States struggle with their own ancestral knowledge, and unintentionally colonize other spaces with ideals even inauthentic to them. The result is not just fair and lovely cream playing into misguided standards of beauty, but colonizers' standards of civility and progress by which existing indigenous communities are judged.

The call to empower through ancestral knowledge doesn't invalidate the immense heritage and experiences of our immigrant Muslim communities, nor should this be deemed an attack on them. The beneficial ancestral knowledge from those communities has led to major advancements in fields like education and medicine. Moreover, the emphasis on the building of Mosques, the consumption of halal food, and student organizing contribute to the strong identity of the community overall. Many of these things were based in resistance to occupations or attempted erasures of Muslims in the countries of origin of many Immigrant Muslim communities.

The Eurocentric erasure of the ancestral knowledge of indigenous peoples and epistemologies is the same erasure that overtook Islamic discourse in Muslim-majority countries in the 18th century, forcing Muslims to operate with epistemological foundations that were incompatible with their own.

The suggestion of all this is not that Islam is insufficient or should merely provide a language to other ways of thinking, but that of the brilliance of Islam is that it invites experiences and explorations while offering both paradigms and parameters that help us develop from our origins, through our experiences, to our final goal of pleasing the Most High.

Finally, we see an opportunity for ancestral knowledge to engage more deeply with traditional Islamic thought. Indeed, as Islam entered and intermeshed with civilizations across millions of square miles and hundreds of countries, it eventually did come to speak to and within cultural knowledges and histories. Remember, ancestral knowledge is embodied and can thus engage dialectically with Islamic law, jurisprudence, and its general ethos. We have argued in this paper that ancestral knowledge is historically-informed and locally-contested cultural knowledge that local peoples have always used to navigate, understand, resist, and reproduce local contexts. To act as though Islam is blind to or does not embrace this is to leave off part of the historical Islamic tradition itself. The examples of this are plentiful in the biography of the Prophet ﷺ and thereafter without being specific to one geographical context. How rich, yet different, are the legacies of Andalus, Persia, Timbuktu, the Ottomans, and the Uzbeks?

So what does this mean specifically in the context of resistance and shared struggles? On this point, we return to Malcolm X and an instance in which he was challenged by a friend and mentor, Dr. Said Ramadan, on whether his message was truly even Islamic after Malcolm embraced orthodoxy.

How could a man of your spirit, intellect, and worldwide outlook fail to see in Islam its main characteristic, from its earliest days, as a message that confirms beyond doubt the ethnological oneness and quality of all races, thus striking at the very root of the monstrosity of raci sm?

My first responsibility is to my 22 million fellow black Americans who suffer the same indignities because of their color as I do. Much to my dismay, until now the Muslim world has seemed to ignore the problem of the Black American, and most Muslims who come here from the Muslim World have concentrated more effort in trying to convert white Americans than Black Americans. I should think the Muslim World would realize that the most fertile area for Islam in the West is the Black American. This in no way implies discrimination or racialism, but rather shows that we are intelligent enough to plant the good seed of Islam where it will grow best...later we can "doctor up" or fertilize the less fertile areas, but only after our crop is already well planted in the heart and mind of these Black Americans....If the Arab world fails to assert itself as the leader of the Muslims worldwide, other forces would rise to replace their power centers. ALLAH CAN EASILY DO THIS.

Malcolm loved the Muslims he met and benefited from around the world and actually publicly praised them. But privately he struggled to articulate both to Muslims worldwide and his fellow non-Muslims in the civil rights struggle at home how he saw no conflict in his identities as a Black American thought leader and a caller to Allah. Malcolm didn't see that being an orthodox Muslim erased his struggle against White supremacist structures that domestically harmed Black people at home and Muslims worldwide through colonialism. He also didn't see that his commitment to Dawah to Islam made him less sincere in his struggle for Black America as a whole. In fact, he sought to unite the plight of Africans against colonialism, the plight of Palestinians against the Zionist occupation, the plight of Muslims against increasing imperialism, and the plight of African Americans here at home in forming a comprehensive struggle against political, economic, and cultural Western domination. Here we see the genius of Islam in generating the most refined version of Malcolm. Islam purified Malcolm of the disease of racism in his own heart, while offering him paradigms to fight the racism that had harmed him and his people his entire life, while expanding his struggle to people beyond the borders of his nation, while making space for him to continue to sharpen his specific mechanisms of struggle against the structures that continued to wreak havoc against his people here in the United States. Hence, the 1964 post-Hajj Malcolm could articulate the following two statements without paradox:

In the past, yes, I have made sweeping indictments of all white people. I never will be guilty of that again- as I know now that some white people are truly sincere, that some truly are capable of being brotherly toward a black man. The true Islam has shown me that a blanket indictment of all white people is as wrong as when whites made blanket indictments against blacks.
It isn't the American white man who is a racist, but it's the American political, economic and social atmosphere that nourishes a racist psychology in the white man.

The Editors of Encyclopaedia Britannica, "Salmān Al-Fārisī | Companion of Muḥammad," 7 Encyclopedia Britannica, accessed February 20, 2019, https://www.britannica.com/biography/Salman-al-Farisi.

11Sherman A. Jackson, Islam and the Blackamerican: Looking toward the Third Resurrectio n (New York: Oxford University Press, 2005), 12.

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Is it Cultural or Religious? The Role of Culture in Islam | Yaqeen Institute for Islamic Research

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What is the role of culture in Islam? What is Ancestral Knowledge and what does it mean for Muslims in the US?

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A guide to self-reflection and understanding personal biases.

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Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart

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Amazon.com: Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart: 9781929694150: Yusuf, Hamza: Books

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An Analysis of Human Rights from an Islamic Lens

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An Analysis of Human Rights from an Islamic Lens

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Does Islam Need Saving? An Analysis of Human Rights | Yaqeen Institute for Islamic Research

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What is Islam’s stance on modern human rights issues? This paper provides an overview of the rights tradition in Islam with support of the Quran, Sunnah, and legal tradition.

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Strategies for Building a Strong Muslim Identity in Children

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Hanan, a first generation Muslim American whose parents immigrated from the Middle East, remembers her struggles as a teen. She loved her parents and appreciated the struggles they went through to adapt to a new country and raise her and her siblings; however, she struggled with their rigid and strict approach to parenting. Hanan was rarely given the freedom to spend time with friends, and was not allowed to attend school events. This caused her to develop feelings of resentment towards her parents and their overprotectiveness as she got older. Her parents had a forceful attitude about religious practice, particularly concerning the way Hanan dressed. Whenever she wondered about why she was required to do certain things or prohibited from doing other things, Hanan's parents would respond with some version of "Because I said so."

Hanan went to public schools her whole life and struggled to belong. She always felt that she wasn't quite "American enough" for her friends nor "Muslim enough" for her parents. When with her family, she prayed and wore a hijab, but at school, she didn't feel comfortable wearing her hijab or stepping aside to pray. She didn't feel that she could share this with her parents. No matter who she was with, she felt like she couldn't be her real self, and had to decide which version of her would be the best fit for each circumstance.

After getting married and having children, Hanan decided that she didn't want her children to experience the same confusion she felt growing up. In response to her parents' overbearing attitude about religion, Hanan shifted toward the opposite end of the spectrum and hesitated to offer explicit directions surrounding faith to her children but also worried that they wouldn't feel proud of their identity as Muslims unless she addressed it head on. She often wondered: How can I help my children to develop strong Islamic identities so they don't struggle the same way I did?

II. Goals of this chapter

What is the importance of establishing a healthy identity in children and how can it affect resilience?

What do the Qur'an and Sunnah teach us about identity?

How can parents foster a strong Muslim identity in children?

What role do I play as a parent in my child's identity development?

What are concrete everyday actions I can take to help my child develop a strong Islamic core, confidence, and identity as a Muslim?

How can I navigate obstacles that may impact my child's ability to create a healthy identity?

The development and maintenance of a healthy identity is key to promoting emotional, mental, and spiritual resilience. While identity formation is usually associated with adolescence, in reality it begins early in life and develops in stages. Thus, as Hanan recognized, one must address the question of identity in children's early and formative years. Children constantly explore questions about who they are and who they will become physically, relationally, socially, emotionally. Our children will face difficulties at every stage in their lives, so prioritizing their identity development is one of the greatest services we as parents can provide to help them weather the inevitable storms, and-even more-grow through them.

Psychological research has found that religious identity provides a sense of continuity across time and place, and allows an individual to develop a sense of internal consistency despite the unavoidable changes that time brings to society, relationships, and self. Societal standards are constantly in flux, so if our children's sense of self stems solely from their surroundings, confusion is inevitable. Instead, our goal as parents is to help our children forge a durable identity through the stability offered by Allah's guidance-an identity based on the truth of Islam. The Prophet ﷺ said, "No child is born but that he is upon the natural instinct. His parents make him a Jew, or a Christian, or Magian." We are each born upon an innate disposition ( fiṭra) to worship Allah alone, but the fiṭra will only blossom if we take active steps to preserve it. We must allow our children to fulfill their natural hunger for meaning by finding it in their relationship with Allah.

"Identity"is a contentious concept, and theorists have offered a number of competing definitions. Many psychotherapists understand identity as the way people see themselves, a unique combination of their beliefs, drives, values, and abilities, all of which come together to form an overall image of the self. To put it simply: Identity is how you reconcile the various parts of yourself into a collective whole. Given that our goal here is to focus on the aspects of the self needed to build resilience, particularly for Muslim children, this is the definition of identity we will be using in this paper. A large part of this also includes the importance of action. Islamic identity requires Islamic action, which is another facet that will be emphasized throughout this paper.

Many theories of identity are derived from a secular Western framework, and while we ourselves draw from this framework, we challenge some of its core principles. For instance, whereas some theories suggest all "identities"-religious, racial, professional-are equivalent and exist in parallel, we argue that only our Islamic identity is central and informs various roles we have, such as being a mother or a husband. Each of our social roles is conditioned by this core identity, as are the sets of behaviors informed by the identity. While a role can contribute to one's identity, a role is what someone does whereas an identity is who the person is. Embracing a Muslim identity allows us to acknowledge and fulfill the responsibilities bestowed by Allah and strive for excellence ( iḥsān) in the roles He has given us.

Identity formation is not a linear process, but rather, a continuous one that unfolds through our deliberate choices. Those choices both inform and are informed by our values, and so our choices slowly but surely shape a coherent sense of self. Our roles and behaviors exist in a feedback loop with our core identity. While we strive for a stable sense of self based on our Islamic identity, it will necessarily fluctuate. Just as īmān (faith) increases and decreases, our Islamic identity is susceptible to changes as well. Our roles are impacted by our identity and our identity can also be affected by the roles we adopt in different stages of life. A person who struggles to integrate different aspects of their identity into a consistent image of self can suffer from role confusion, a weak sense of self, and sometimes even mental illness.

You can see the subtle interplay of identity, roles, and behaviors in these common examples:

The sheltered Muslim teenager who moves away to college and becomes friends with his non-Muslim roommate. The teenager may have a good Islamic identity which his friend respects, but sometimes seeing his friend engage in what appear to be fun but unIslamic social behaviors makes him feel tempted and weak.

The loyal husband who moves his aging mother into his home, trying to balance his role as a husband and son in accordance with his Islamic identity, but finds it challenging when the two roles appear to be in competition due to different expectations of his mother and wife.

The devout Muslimah who loves reading Qur'an, fasting, and praying sunnah prayers throughout the day and night, and so struggles with her new role as a mother because these acts of worship are now suddenly replaced with different kinds of worship behaviors she is not yet accustomed to, such as caring for her infant's basic needs.

Throughout this paper, you will find suggestions to help nurture a stable Islamic identity for your child, in part through how your child approaches their various social roles such as student, friend, and athlete. Each of those roles, and their associated actions, may appear "secular" or "non-religious," but what we do in those roles can be forms of worship. Even our familial roles as parents or professional roles as doctors, for instance, should build up and be built up by our Islamic identity. Our worldly activities do not fall outside of our Islamic identity; they are in fact part of it. An employee, a baseball aficionado, a hiker, a roller coaster enthusiast-we are all these people as Muslims first and foremost.

We see this in the example of the companions of the Prophet ﷺ as well. The companion, Ḥanẓala (rA), said:

As seen in our introductory paper, our model of Islamic resilience takes the form of a pyramid, with the base being the most important and foundational-although all levels are essential and needed in building resilience from a psychospiritual perspective. Our second paper delved into the importance of building an attachment to Allah first and foremost, followed by attachment to parents, the prophets, the Qur'an and the ummah at large. After attachment, the next level in the pyramid is the significance of connection to one's self. The current paper discusses this layer and protective factors related to identity and self-esteem.

Our Islamically Integrated Resiliency Model (IIRM) asserts that the development of an identity with Islam at its foundation is essential in fostering mental, emotional, and spiritual health in Muslim children. A healthy Islamic identity allows children to build resilience in the face of daily challenges and provides a sense of stability. In this paper, we explore research findings as well as Islamic principles that will help us as parents (with the guidance and will of Allah) to raise children whose actions and ambitions ultimately rest on their connection with Allah and their pursuit of Paradise ( jannah).

Our parenting paradigm is based on the beautiful ā yāt (sing. āya) in which Luqmān the Wise gave his son profound advice that we must still heed today. Among Luqmān's gems is the following verse, which inspired our exploration of the crucial role of identity development in resiliency:

But if they (i.e., your parents) pressure you to associate with Me what you have no knowledge of, do not obey them. Still keep their company in this world courteously, and follow the way of those who turn to Me in devotion.

Staying true to oneself and one's purpose of worshiping Allah, even in the face of pressure, is a core component of our identity as Muslims. Such steadfastness is a necessary component in building resilience among Muslim children, especially those living in the West. Allah tells us,"And I did not create the jinn and mankind except to worship Me." Helping our children to live in accordance with their purpose of worshiping Allah allows them to face struggles with the resilience inherent in a solid Muslim identity.

In the following sections, we have divided the paper into two main parts: 1) the importance of identity development in raising resilient children; and 2) practical ways to foster identity development through nurturing self-esteem, self-efficacy, and self-trust.

The role of identity in resilience

Resilience is the capacity to effectively adapt when confronted with adversity or stress. The relationship between resilience and identity is bidirectional. Resilience can come from a strong identity eliciting both determination and motivation. In marginalized communities experiencing discrimination, a shared identity can help build unity and resistance when experiencing systemic injustice, boosting positive self-image and self-acceptance. Identity can also be shaped by adverse life experiences, newfound purpose, and a sense of belonging and self-worth. Successfully navigating difficult experiences can foster introspection, highlight inner strengths, and uncover values and beliefs that further enhance one's sense of self.

1. Surviving setbacks and challenges with as little damage as possible;

2. Remaining firm in the face of setbacks and challenges and developing the ability to return to a default state of equilibrium after setbacks;

3. Growing from setbacks and challenges. This is the highest form of resiliency, and has been termed antifragility or post-traumatic growth.

For children growing up as minorities, like Muslim children in the West, solidifying a healthy Islamic identity against peer and societal pressures is essential for spiritual health. Religiosity in Muslim teens is associated with well-being, self-worth, and low anxiety. A strong Islamic identity provides the beliefs and values that contribute to resilience by shaping the core of who your child is-a worshiper of Allah and a beloved creation of the Almighty. This sustains your child with the perspective that this dunyā is temporary, that hardship comes with reward, and that we are rewarded based on our efforts, not results. The Qur'an and Prophetic biography ( sīra) can be used to teach perseverance and resilience through real-life examples.

In this paper, we focus on three elements that can help nurture the beliefs, values, and behaviors that our children need to develop a healthy identity:

1. Self-Esteem: Healthy self-esteem allows children to acknowledge their inherent, God-given worth. This allows them to face difficulties with a stable sense of self and a clear purpose, understanding that Allah has granted them the strengths and qualities needed to navigate challenges.

2. Self-Efficacy: Healthy self-efficacy involves the belief in one's capabilities to achieve a goal or cope with a difficulty. This empowers children to strive toward their goals with the understanding that, while they must do their part in working toward the outcome they want, relying on Allah's help is necessary every step of the way. Healthy self-efficacy allows children to face challenges with a feeling of safety in knowing that Allah is our Protector and Provider in every circumstance, while also encouraging their own capabilities to handle difficult situations.

3. Self-Trust: Healthy self-trust involves the belief in one's ability to act in a way aligned with one's best interests and personal values. This allows children to feel capable of exercising their God-given free will in a manner that benefits them in this life and the next. It empowers them to view challenges as manageable due to confidence in their capacity to make positive decisions even in difficult moments, and it nurtures trust in Allah that He has not tested them with more than they can bear.

All three of these concepts are intertwined and build upon one another. For example, nurturing a healthy sense of self-esteem allows children to feel capable of striving toward what they want in life, while a healthy understanding of their capabilities allows them to make positive decisions and stand up for themselves when needed. While not an exhaustive list, these are some of the foundational elements that can help children feel a sense of strength in their Muslim identity, allowing them to feel worthy as worshipers of Allah, capable of achieving their purpose as His servants and able to make choices that align with their values.

The importance of nurturing a strong Muslim identity

The stronger one's identity, the more potentially resilient. That resiliency ensures consistency in our worship of Allah, thereby enhancing our betterment in both this life and the hereafter. Allah promises us that we will face tests, which can be divided into two categories based on their Qur'anic descriptions:

Tests of Destiny: These are the tests of fate that Allah has written for us. This includes things in life over which we have no control, including when we are born, when we die, an unexpected diagnosis, an accident that befalls a loved one, etc. Though these tests can superficially manifest as "good" or "evil," everything that comes from Allah is good despite our personal perceptions of certain struggles. Allah promises that we will be tested in these ways:

Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient.

Tests in Worship: These are tests of revelation and how we choose to respond to the legislation and limitations revealed by Allah, including fulfilling prescribed acts and refraining from prohibited acts. We see this test in the following verses:

For indeed, We created humans from a drop of mixed fluids, [in order] to test them, so We made them hear and see. We already showed them the Way, whether they [choose to] be grateful or ungrateful.

We have indeed made whatever is on earth as an adornment for it, in order to test which of them is best in deeds.

Resilience is necessary to effectively respond to both types of tests, as well as the ability to stand firm in faith and obedience to Allah when following commands that run counter to our personal desires. Helping our children to build a strong Islamic identity can facilitate resilience by allowing them to align their beliefs, values, and behaviors.

The remainder of this paper will explore what we, as parents, can practically do to enhance and nurture our children's Islamic identity. The following suggestions encourage enhancing an attachment with Allah, first and foremost, as well as healthy attachment to parents and other caregivers (for more on this, please read our paper on the first layer). These suggestions do not constitute an exhaustive list but should help parents nurture a healthy Islamic identity in their children.

The following suggestions are focused on the importance of nurturing: (i) self-esteem; (ii) self-efficacy; and (iii) self-trust. They offer practical ways to foster these qualities in our children to build their resilience through a strong, healthy, and stable Islamic identity. In order to help readers digest the content more easily, given that the upcoming sections are dense with information, we start each subsection with a text box on what to expect and close each subsection with a summary.

I. SELF-ESTEEM

I. Labeling

II. Strengths-Based Approach
a. Verbalizing observed strengths
b. Helping your child identify strengths
c. Paying attention to what your child is doing right

III. Conveying a Sense of Importance
a. Showing interest in what your child enjoys
b. Making space for your child in discussions
c. Investing in the magic ratio

Self-esteem, identity development, and resilience

Self-esteem, which like identity has been defined differently by social scientists, generally refers to an individual's subjective judgment of their worth as a person. High self-esteem also predicts success and well-being in relationships, work, and health. Furthermore, individuals whose self-esteem or life satisfaction are reactive and erratic are more vulnerable to mental health challenges. In particular, frequent fluctuations in self-esteem are associated with higher rates of depressive symptoms.

The Islamic importance of healthy self-esteem

Core beliefs: The foundations of healthy self-esteem

Self-esteem can be cultivated in a variety of ways, but at the root of healthy self-esteem are healthy core beliefs. Core beliefs are beliefs that people hold about themselves, others, and the world; for example, believing that people are inherently untrustworthy, or believing that you can handle the challenges that come your way, or believing that Allah only decrees what is best for you. The specific core beliefs that undergird our self-esteem include who we are (philosophy on life), what we do (our job or purpose), what we have (inherited or acquired quantities or qualities), how we appear to others (looks, reputation, and personality) and to what or whom we are attached (God, a particular person, group, or thing such as power or money).

Core beliefs, particularly those related to one's purpose, can become self-fulfilling prophecies; e.g., if a person has a false expectation, they take actions that confirm that expectation. If someone assumes they will not succeed, they will not take the appropriate steps to become successful. The view children have of themselves as well as the people around them powerfully impacts their choices.

Practical ways to cultivate healthy core identity beliefs

The labels we assign our children affect the ways they see themselves. Do they feel intelligent and valuable, with the sense that they have important input to offer? Do they feel like time spent with them is worthwhile and enjoyable? Do they overhear words of criticism or love when we talk about them with others? How we perceive and speak about our children shapes their self-view. Even if labels are inevitable in everyday communication, it behooves us to exercise caution with the "you are" statements we say to our kids. The labels we use may make the difference between our children developing healthy or unhealthy core beliefs about themselves.

Consider the following verses, which are just a small selection of verses in the Qur'an that highlight the character of the believers ( muʾminūn, sing. muʾmin):

The [true] believers are only those who believe in Allah and His Messenger-never doubting-and strive with their wealth and their lives in the cause of Allah. They are the ones true in faith.

Say, "Nothing will ever befall us except what Allah has destined for us. He is our Protector." So in Allah let the believers put their trust.

The believers are but one brotherhood, so make peace between your brothers. And be mindful of Allah so you may be shown mercy.

They are those who establish prayer and donate from what We have provided for them. It is they who are the true believers. They will have elevated ranks, forgiveness, and an honorable provision from their Lord.

Verses such as these highlight the qualities we seek to emulate in order to strengthen our identities as Muslims-and the values, actions, and characteristics we should highlight as we raise our children. When your child is struggling to make a decision about how to respond to a situation, verses like these can be referred to as a guide to solidify their identity as worshipers of Allah, encouraging them to adopt not just the label of "believer," but also the actions needed to earn that label. For example, when your child recounts an argument he had with a friend, encourage him to reflect on the meaning of the verse, "The believers are but one brotherhood, so make peace between your brothers. And be mindful of Allah so you may be shown mercy." Discuss how this verse can be implementedto encourage actions and intentions that align with Islamic values.

How to cultivate positive labeling of our children

If we struggle with negatively labeling our children, what are some antidotes?

The first step is to create awareness. This is two-fold: create awareness of the labels you assign to your child and the labels you assign to yourself, particularly as a parent. For example, if you view yourself as an angry mom, you will naturally assume that there is a lot of negativity in your relationship with your child, leading to a core belief that you are a "failure" in this role. How might that impact your relationship with your child? And how about your perception of your ability to improve your relationship with your child? Try this: Create a list of labels you use when describing yourself, particularly as a parent ("I am ______."). The more critical we are of ourselves, the more critical we tend to be of those around us, including our children. Creating awareness around this tendency of self-criticism can be transformative.

To build awareness of the labels you assign to your child, create a list of labels you associate with your child. Reflect on the labels inspired by various situations that have come up over the past couple of weeks. For example, when your son threw a tantrum because he did not get the candy he wanted at the store, did that prompt a label of "spoiled" or "difficult"? When he ran to give you a hug when you picked him up from school, did you view him as "loving"?

The third step is to reframe our observations of our children. Consider the positive flipside of every negative trait you observe. For example, if you view your child as "stubborn," what is the positive side of this trait? Maybe they are also persistent, determined, and not easily influenced by others. Viewed in this light, labels encourage positive action and higher self-esteem.

Summary of Cultivating Positive Labeling

To enhance this activity, write out your thoughts and feelings on paper.
Step 1: Create awareness of the labels you use for yourself and your child. Pay attention to how you label yourself and your child throughout the day, and especially when under stress.

Step 2: Separate yourself and your child from your mistakes. Remind yourself that everyone makes mistakes and mistakes do not define you.

Step 3: Positively reframe negative attributes of you and your child. An easy way to do this is to fold a sheet of paper in half vertically, and write the negative attributes on one side with the positive reframes parallel on the other side.

II. Adopting a strengths-based approach

You may have heard your child say things like, "I'm the worst!" or "I'm not good enough" or "I'm the dumbest person in my class." As a parent, hearing remarks like this can be painful and leave you wondering what you are doing wrong. Realize that the core beliefs we hold come from a combination of our experiences and our innate temperaments, and it is natural for kids (and adults) to be hard on themselves sometimes. However, parents also need tools to address demoralizing self-talk.

One of these tools is taking a strengths-based approach, which emphasizes a child's individual resilience and ability as opposed to flaws and deficits. Challenges can blind people to their many virtues. A strengths-based approach facilitates a perspective shift, transforming difficulties into opportunities for growth. This approach creates positive expectations that things can be different and opens the way for the development of competencies.

The strengths-based approach in our faith

We see a beautiful example of strengths-based language in the relationship between the Prophet Muhammad ﷺ and his wife, Khadīja (rA). When he returned from the Cave of Ḥirāʾ after the intense experience of receiving the first revelation, he was trembling in fright. He asked Khadīja to cover him and said, " O Khadīja! What is wrong with me? I was afraid that something bad might happen to me."Khadīja reassured him: "Allah will never disgrace you, for by Allah, you keep good relations with your kith and kin, speak the truth, help the poor and the destitute, entertain your guests generously, and assist those who are stricken with calamities."

Here, Khadīja (rA) comforted the Prophet ﷺ during a moment of fear by invoking the strengths of his character she knew to be true. Imagine how relieving it must have been for him in that moment to be reminded that he had qualities and actions that are beloved to Allah. In the same way, reassuring our children by reference to their strengths is a powerful way to encourage positive self-talk and a healthy self-concept.

How to use a strengths-based approach with your child

Verbalize their strengths

Note how Khadīja (rA) attached the strengths of the Prophet ﷺ to qualities that are pleasing to Allah (e.g., maintaining family ties, truthfulness, and caring for the poor, downtrodden, and guests). We can do the same for our children as a way of solidifying their Islamic identity. For example, when your child chooses to share something they love with a friend, label the quality you notice by saying, "You're such a generous person to share your favorite candy with your friend. Allah loves people who are generous and He loves you!"

As mentioned earlier, children tend to behave in ways that meet others' expectations of them. Therefore, if we speak to our children as though they are capable, strong, hardworking, and worthy servants of Allah, their actions and choices are more likely to reflect this. For example, when your child is struggling with something difficult, notice their persistence and label it, saying something like, "I can tell that math problem is hard. You're such a hard worker to keep trying even when you're frustrated!" or "It's so frustrating that your tower keeps falling. You're a trooper to keep trying. You'll get there!"

Help your child identify their own strengths

It is also important to help your child identify their own strengths. While it's wonderful for children to hear about their positive qualities from others, they themselves must acknowledge those qualities for them to truly translate into healthy self-esteem.

Questions to Help Your Child Identify Their Strengths

These questions are great to ask casually when driving or eating a meal together. Limit your discussion to one question per sitting to go into depth.

Which of Allah's Names has been on your mind lately? When do you tend to think about this Name of Allah? How do you feel when you remember it?

What is something you've done recently - or a quality you have - that you hope Allah especially loves?

What's your favorite thing to do?

What makes you feel super energetic and excited?

If your best friend described you, what do you think they'd say?

What do you think a successful day looks like? What made it successful?

What are you good at?

What feels hard for you right now? How are you dealing with it?

What's your favorite thing about school?

Tell me about something you achieved that you're really proud of.

What's your least favorite thing to do?

How do you stay motivated when you feel like things are getting difficult?

Pay attention to what your child is doing right

A strengths-based approach requires that we pay attention to even minute details about our children and their behaviors. As parents, we often highlight the things our children need to correct: Clean up that mess. Have you brushed your teeth? Don't hit your sister! This is a common complaint children make in therapy: "The only things my parents talk to me about are all the things I'm doing wrong. Can't they see how hard I'm trying?"

Consider the way the Prophet ﷺ dealt with an uncomfortable situation when a young man requested permission to commit adultery ( zinā). While many people might have labeled him shameless or sinful for even asking this question, the Prophet ﷺ viewed him as someone striving toward good. He told him to come closer and sit down. He spoke to the young man gently, helping him consider the situation from a different perspective, and ended their back-and-forth discussion with a supplication ( duʿāʾ) asking Allah to forgive his sins, purify his heart, and guard his chastity. From that day forward, the young man no longer struggled with that desire. That is the power of seeing the good in a young person rather than assuming the worst.

While parents naturally must advise and guide their children, focusing on what they are doing right is just as important. Thank you for putting your plate in the sink. I love how diligently you're doing your homework! Great job getting your morning routine done quickly! Focus on the good rather than on what is lacking, and when your child does something that brings you joy, tell them. Consider the advice of the Prophet ﷺ: "When one of you loves his brother, let him know." This is an acknowledgment of Allah's blessings and a reflection of gratitude. Allah tells us, "If you are grateful, I will certainly give you more." Imagine the blessings you will find in your relationship with your child once you consciously shift to expressing gratitude and acknowledging the good you see in them.

Summary of Using a Strengths-Based Perspective

1. Catch your child doing good behaviors (helping someone, diligently completing homework, praying without being asked, etc.), identify the behaviors, and then reinforce them through verbal praise or affection.

2. Identify positive traits in your child as you see them and highlight them. Tie those traits to positive role models if possible. For example, "When you and your brother stood up to that bully at school it reminded me of when Moses (Mūsā) stood up to Pharaoh when he was trying to make everyone do what he said."

3. Tie the positive qualities you see in your child back to Allah. For example, if your child is doing great in math, say something like, "Isn't it wonderful that Allah blessed you with such a strong brain and made you into such a hard worker? I'm so proud of you." In this way, your child's strengths are emphasized but always connected back to Allah, thereby creating a stronger connection between your child's self-concept and relationship with Allah.

4. Consider working with your child on a strengths poster, identifying their skills, positive attributes, and overall virtues. Have your child decorate the poster and make it a work of art that they can hang on a wall in their room.

Keep in mind that telling your child that they are important does not mean telling them that they are the most important person in the world, and that therefore their every interest, whim, and desire must be accommodated. Limits and boundaries are necessary and healthy; a child should understand that they are not the center of the universe and that they need to accommodate others' needs and wants as well. This balance between humility and self-esteem is important for spiritual, psychological, social, and emotional development. An example of what this balance might look like: It's time for the sunset (Maghrib) prayer. I know it's hard to stop playing Minecraft, but nothing is more important than making time for what Allah wants us to do. After prayer, I'd love to hear about what you've been building.

Conveying a sense of their value and importance to Allah

Conveying a sense of value to our children allows them to internalize the idea that they are also valuable and important to Allah (swt). In a beautiful hadith, ʿAbd Allāh ibn ʿUmar rA reported:

How can I show my child they are valued?

Show interest in what your child enjoys

Noticing our children's interests shows them that we consider their thoughts and ideas worthwhile. Consider ways to let your child know that their interests matter to you because they matter to you. When your son is programming code for his robotics competition, ask questions about his strategy and nod along to show you are invested in his responses. When your daughter keeps borrowing the same book series from the library, ask her about the characters and plotlines that seem to captivate her.

Make space for your child in discussions

Ibn ʿAbbās (rA) was a young companion who had a great deal of knowledge. ʿUmar ibn al-Khaṭṭāb (rA) once included him in a gathering of veterans of the Battle of Badr. When some expressed displeasure about the inclusion of the young Ibn ʿAbbās, 'Umar highlighted the depth of Ibn ʿAbbās's knowledge of the Qur'an relative to the older men around him. When Ibn ʿAbbās offered his interpretation of a sūra that differed from the understanding of his seniors, ʿUmar signaled his agreement by replying, "I do not know anything about it other than what you have said." Imagine how valued Ibn ʿAbbās must have felt in not only being allowed a space in such a lofty gathering, but also in being asked to offer his thoughts on the subject of discussion.

Ensure that children have a space to share their thoughts. This might be at the family dinner table, on car rides to and from school, or as part of their bedtime routine. Ask open-ended questions about your child's day and show interest in what they share by following up with additional questions. Include your child in adult conversations and ensure that no topics are off limits. It is important for children to have space to be curious and get answers to difficult questions.

Invest in your relationship: The "magic ratio"

Summary of Ways to Demonstrate Your Child is Important

1. Convey that Allah made every person for a purpose and that each person is unique. Highlight Allah's love and mercy for the believers.

2. Show interest in what your child likes. Ideas on how to show interest:

I saw ____ today and it reminded me of you so I wanted to share it with you.

What's been going on lately with____?

How are you progressing with____?

When was the last time you did_____? I would love to join you next time.

I have 15 minutes before making dinner. Can I play ___with you?

I would love to get your thoughts and insights about______.

3. Ask for your child's input on age-appropriate discussions in the home and in community spaces.

4. Invest in the magic ratio:

Ask open-ended questions to show interest in your child's day (e.g., What was the hardest thing about today? How did you deal with it?)

Verbalize your favorite things about your child (e.g., I love how thoughtful you are; you give the best hugs, etc.)

Small acts can demonstrate your care in powerful ways and can make your child feel important (e.g., surprising your child with something small; letting them know you missed them while they were at school, etc.)

Intentional appreciation helps your child focus on their successes and strengths. Keep an ongoing note on your phone about the small things your child does that you appreciate to share with them.

II. Self-Efficacy (Competence)

Self-Efficacy (Competence)

I. Providing Opportunities for Mastery
a. Set goals
b. Reframe challenges

II. Normalizing Making Mistakes

III. Vicarious Modeling: Show Children that Success is Possible

Self-efficacy, identity development, and resilience

What does your child tend to do when struggling with a task? If your child gets stuck on a difficult math problem, does she say things like, "Forget it. It'll never work," or "I'm just not good at math"? Or does she keep plowing forward, declaring, "This is hard but I'll figure it out," or "I think I need some help understanding how to do this."

Self-efficacy is the belief in one's capabilities to produce a certain outcome or goal, and belief in one's capacity to cope with difficult situations. Self-efficacy and competence are defined slightly differently but will be used interchangeably in this section. Self-efficacy is a basic psychological need for people to manage new experiences, cope with difficult ones, and reach their full potential. Competency beliefs influence how people think, feel about themselves and the world around them, and how they motivate themselves and the choices they make. The sense that you can exert influence over your life fosters striving toward goals, while the sense that you cannot or are unable to exert influence over your life can lead to hopelessness, anxiety, or apathy.

Thus, as a determining factor in decision-making, self-efficacy naturally impacts identity formation. A lower perceived self-efficacy may lead a child to avoid experiences that would offer them the chance to develop their potential, and may inform how much effort they will expend and how long they will persist in the face of obstacles. Your son might refuse to attend Qur'an classes because he has already determined that he won't be able to memorize at the same pace as others. The opposite is also true: A child with a higher perceived competence may choose to challenge themselves despite the obstacles before them, allowing them to develop skills that would not have otherwise been nurtured. This can lead a child to initiate new friendships with people at the mosque ( masjid) because they feel capable of initiating a conversation, or joining an unfamiliar game because they feel capable of learning the ropes. Self-efficacy opens new avenues for our children to explore skills and opportunities that can positively impact their growing identities.

The Islamic importance of self-efficacy

Consider the difference between two adolescents who have both gotten into an argument with a friend:

One teen thinks: We're done. Our friendship is over. I know I'll never get her to listen to my side of the story so I'm not going to bother talking to her again.

The other teen thinks: I'm really angry and sad about this. But I'm good at talking things out with people so maybe this can be fixed. And, regardless of what happens, at least I've done my part, which is all I can do and all that Allah asks of me.

The same can be seen in terms of religious practice and embracing a strong Islamic identity in the face of challenges:

One teen thinks: Looking different is just too hard. I can't imagine being able to deal with wearing the hijab and sticking out like a sore thumb.

Another teen thinks: I know wearing the hijab will be hard, but I also know I can do it, inshāʾAllāh. I can handle what comes my way because I know this is what Allah wants me to do.

Allah created us with the tools we need to manage our circumstances. When we embrace this, we are able to feel competent because we acknowledge that Allah will grant us what we need in every situation.

Practical ways to nurture self-efficacy

A. Provide opportunities for mastery

How can you create mastery experiences for your child?

Help your child to set realistic, specific, and actionable goals slightly above their current level of experience and skill. For example, if your child enjoys building Lego structures or completing puzzles, purchasing a set with more pieces than usual can offer an appropriate challenge. Next, help your child create a plan of action to achieve their goal. This might involve helping them devise a system for organizing the puzzle or Lego pieces to make the task more attainable. Throughout the process, prompt your child to reflect on their results and make changes where necessary, celebrate their achievements, and encourage them to continue even if it is initially difficult.

The same principles can be employed for faith-based goals. Help your child formulate realistic, actionable goals for religious practice. For example, consider what a realistic prayer goal might be for a 6-year-old. Perhaps it is having them choose one prayer to be their "special prayer" that they pray each day without fail while the other four are temporarily optional. Help them formulate a plan to make this happen and consider what challenges they might face (e.g., when we're out of the house at that time, when soccer practice conflicts, etc.), and how they might overcome that obstacle. After a few months of consistently praying their "special prayer," add an additional one, gradually building up to five daily prayers and allowing them to experience a sense of mastery in being able to prioritize this important act of worship. This type of consistency allows children to internalize this behavior as a part of their identity.

The Prophet ﷺ himself highlighted the link between consistent action and identity development: "You must be truthful. Verily, truthfulness leads to righteousness and righteousness leads to Paradise. A man continues to be truthful and encourages honesty until he is recorded with Allah as truthful. And beware of falsehood. Verily, falsehood leads to wickedness and wickedness leads to the Hellfire. A man continues to tell lies and encourages falsehood until he is recorded with Allah as a liar."

II. Reframing challenges and difficulties

Tips on Reframing Challenges and Difficulties when Skill Building

1. Validate the frustration: "It's so hard when you work so hard and it doesn't turn out the way you hoped."

2. Help them to consider what they gained despite the end result being disappointing: "Can you tell me something you learned? Is there something you'd do differently next time?"

3. Help your child to consider the factors in their control and outside of their control.

Ask questions to illuminate what about this situation cannot be changed as well as what about this situation can be changed. For example: "You can't control what your friend says to you at school but you can control how you respond to her." "You can't control the grade you get on your test but you can control how much you study for it."

Help your child to consider small steps they can implement to create change (e.g., have a plan for how to respond when someone says something hurtful; create a study schedule to prepare for an exam, etc.).

4. Use faith to reframe the situation in a way that increases their resilience and solidifies an Islamic identity:

Remind them that Allah is the Most Appreciative (al-Shakūr) and that He sees and appreciates their efforts.

When your child does something pleasing to Allah, ask, "Did you know Allah is so proud of you and loves what you just did?"

When something doesn't work out as hoped for, ask your child, "How many good deeds do you think you got because of how hard you tried?" (e.g., If your child is struggling to memorize a verse in the Qur'an, remind them that they get ten good deeds for every single letter recited so the more they repeat it, the more good deeds they get; if your child is struggling with a friend who is upset with them and is rejected when they try to fix things, emphasize how much Allah loves people who try to mend relationships, etc.)

When your child is feeling anxious because of the uncertainty of the results despite their effort, use this as a starting point for a discussion on trusting (tawakkul) in Allah for the things that are outside of their control based on the hadith of the Prophet ﷺ encouraging us to "tie your camel and trust in Allah." Explore with your child how they can do their part in this situation and what they have to leave to Allah.

B. Normalize making mistakes

Tips for Normalizing Making Mistakes

1. Make an effort to forgive your child for their mistakes, particularly as a way to highlight redemption and mercy in Islam.

2. Discuss mistakes of successful individuals and how this did not undermine their path toward success and achievement. Every child is different so different examples will resonate (e.g., athletes, scientists, etc.).

3. Discuss repentance and its virtues, particularly emphasizing how beloved this action is to Allah to further help your child in reframing their mistakes, even when it comes to worship:

"Say, [O Prophet, that Allah says,] 'O My servants who have exceeded the limits against their souls! Do not lose hope in Allah's mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.'"

The Prophet ﷺ said, "If your sins were to reach to the heavens and then you repented, Allah would still accept your repentance."

The Prophet ﷺ said, "By the One in whose hand is my soul, if you did not sin, Allah would replace you with people who would sin, and they would seek forgiveness from Allah and He would forgive them."

III. Vicarious modeling: Show children that success is possible

Vicarious modeling: Share stories of the prophets

The way we view ourselves dictates the way we view and respond to struggles. When we view Islam, rather than our transient interactions with the dunyā as the core of our identity, our responses to difficulty will be accordingly different. We will start to see difficulties as opportunities to grow closer to Allah. God's prophets show us how a strong Islamic identity is a resilient one, because they grew through their struggles in the worship of Allah. We must take as edifying examples the stability of their faith no matter the difficulty or the context.

Consider the example of Prophet Joseph (Yūsuf) (AS). When the wife of the Chief Minister ( ʿAzīz) of Egypt, with whom he lived, attempted to seduce him, Prophet Yūsuf responded, "Allah is my refuge!" And when the pressure and temptation to sin mounted, Prophet Yūsuf prayed to Allah: "My Lord! I would rather be in jail than do what they invite me to." How could Prophet Yūsuf prefer the difficult conditions of a jail cell to the pleasure of succumbing to temptation? We all have different parts of ourselves that vie for dominance, but part of a healthy, solid identity is the ability to make choices that align with our personal values despite trying circumstances. We see here, in this beautiful example, that pleasing Allah was more important to him than the temporary pleasures he could gain in this life. Through this manifestation of his identity as a worshiper of Allah, Prophet Yūsuf made a choice that we still admire thousands of years later.

In the prophetic stories that Allah narrates in the Qur'an, we witness the power of striving in difficult circumstances and the blessings that come from such effort. These stories prepare our children for a variety of stressors-from illness (Prophet Job (Ayyūb)), to being bullied for being different (Prophet Noah (Nūḥ)), to the loss of a loved one (Prophet Jacob (Yaʿqūb)) to accidentally hurting someone (Prophet Moses (Mūsā)), to feeling scared and alone (Prophet Muhammad ﷺ)-and so many more. These stories also teach our children that change is possible and that our efforts are meaningful, thereby promoting self-efficacy in a very powerful way. For an example of one of these stories to share with your child, see Lesson 2 in Conversation Starters (the story of Mūsā AS).

Summary on Ways to Increase Self-Efficacy

1. Provide opportunities for mastery through identifying your child's strengths and exposing them to related activities, classes, and materials that can help them improve.

2. Help your child to set realistic, specific, and actionable goals that are slightly above their current level of experience and skill. Provide support and encouragement to help your child meet their goals especially when they feel challenged.

3. Show your child success is possible by sharing your own experiences and stories of the prophets and other heroes. Experiences should inspire motivation and encouragement, not negative comparisons.

III. Self-Trust (Autonomy)

Self-Trust and Identity Development

I. Encouraging an Independent Relationship with Allah

II. Allowing Opportunities for Your Child to Make Decisions

III. Encouraging Positive Distinctiveness

IV. Nurturing Your Child's Talents

V. Nurturing Positive Social Circles & Support

Self-trust, identity development, and resilience

Self-trust and autonomy, which will be used interchangeably here (despite slight differences in meaning), influence one's ability to make decisions and self-advocate. When a child trusts their own ability to self-advocate and act autonomously, challenges become less intimidating, thereby contributing to higher resilience and an ability to deal with challenging situations, uncertainty, and stressful transitions. Furthermore, being able to identify yourself as an autonomous human being, as someone capable of making good choices, and as someone whom Allah has blessed with the ability to exercise free will in a positive way, will facilitate the development of a healthy Islamic identity.

To nurture a strong identity, a belief in your ability to act in a manner consistent with your identity is essential. Self-trust and autonomy can manifest in a child in a variety of ways such as: speaking up when you see someone being bullied if you believe yourself to be someone dedicated to fair treatment and justice; saying "no" when someone pressures you to do something that makes you feel uncomfortable because living in accordance with your values is meaningful to you; or dedicating time, effort, and interest to a science project because you view yourself as a budding scientist, etc.

The Islamic importance of self-trust and autonomy

We should cultivate our children's self-trust and autonomy by simultaneously encouraging their abilities and teaching them to thank Allah for granting them those abilities. For example, you could express happiness when your child does something positive (e.g., donating some of their personal savings to charity) followed by reminding them to say " alḥamdulillāh " for the blessing of being able to do such a good deed. You might tell your child, "I know it was hard to wear your hijab to soccer class for the first time but I knew you could do it. It's a blessing that Allah gives us the strength to do what He loves."

Always stress that even our choice to worship Allah is a gift from Him. Allah says, "This is a reminder. Let whoever wishes take the way to his Lord. But you will only wish to do so if God wills-God is all-Knowing, all-Wise." Consider also the supplication of Prophet David (Dāwūd) (AS):"O Lord! How can I ever thank You enough, when my thanking You is also a favor from You to me." Allah the Exalted answered him, "Now, you have thanked Me sufficiently, O Dāwūd."

Practical ways to nurture self-efficacy

Encourage an independent relationship with Allah

Helping our children nurture an independent relationship with Allah is essential for their development of a Muslim identity. Worship done solely to appease parents does not allow children to develop an autonomous connection with Allah. In this case, they may struggle to maintain their worship when parental supervision and encouragement ceases.

It can also be helpful to encourage a variety of ways for children to connect with Allah depending on their personal strengths and interests. Some children will find their faith is strengthened through attending gatherings that incorporate a social element along with an Islamic talk while others may prefer reading books with Islamic themes on their own. Some children may crave initiating and organizing an effort to do something of benefit to others (e.g., organizing a garage sale and donating the proceeds to charity) while others may prefer to give back face-to-face (e.g., visiting a nursing home, distributing school supplies to refugees, etc.). Based on your child's strengths and interests, explore different opportunities for them to develop a relationship with Allah.

Allow your child to make some decisions

Permitting children the chance to practice the essential skill of decision-making sets them up for success later in life and in the hereafter as well. When children are not given opportunities to do things for themselves, they have no way of knowing how to navigate the world. They have only been taught to follow, not to think.

Encourage positive distinctiveness

And few of my servants are grateful.

But none believed with him, except a few.

In the Gardens of Bliss, a [large] company of the former people, And a few of the later peoples.

[It is] a Book whose verses are perfectly explained-a Qur'an in Arabic for people who know, delivering good news and warning. Yet most of them turn away, so they do not hear.

And most people will not believe-no matter how keen you are.

Knowing the blessings of choosing a different path from the majority does not negate its difficulty, and it definitely does not mean it will not be hard for our children. As parents, we can support our children in navigating these challenges. Discuss stories of people who embraced their uniqueness (Muslim and otherwise) and reflect on how their stories would have been different if they had succumbed to social norms instead. Encourage open discussion about difficult situations you have faced and how hard it was to feel different (e.g., stories from when you were younger, recent situations with colleagues, etc.).

It is also powerful to model prioritizing Allah despite discomfort in daily life. This can include finding a place to pray when on an outing so the time for prayer is honored, dressing differently from the crowd while on a beach vacation, and making time for daily Qur'an connection in the midst of a busy day. Identifying these moments and having a conversation about your thought process with your children can model healthy decision-making skills.

Nurture your child's talents

Nurturing your child's individual strengths and talents reinforces the idea that their Islamic identity can enhance various aspects of their life. It is important to show our children how their faith need not be insulated from the unique interests, talents, and abilities gifted to them by Allah. These do not have to be conventional talents such as intelligence or athleticism. An entrepreneurial spirit, emotional awareness, a passion for baking, or an affinity for puzzles are all talents we can nurture in children. Demonstrating to our children how their hobbies align with and can even follow from their Islamic identity, such as ziplining through a forest while reflecting on the beautiful creation of Allah, can leave a powerful impact.

Nurture positive social circles and supports

Experiencing a sense of belonging is a natural human need. Youth who feel pride in their identity, which can be facilitated by community belongingness, were found to engage in fewer risky behaviors (that is, behaviors that are counterproductive and can lead to negative life outcomes). At the end of Sūrat al-Fātiḥa (the Opening), we ask Allah to "guide us along the Straight Path, the Path of those upon whom You have bestowed favor." This idea of companionship along the path of guidance is so important that it is mentioned in a sūra we are required to recite 17 times a day. Humans are social creatures and the human soul naturally seeks companionship. Al-Fudayl ibn ʿIyāḍ (d. 187/803) said, "Do not feel lonely on the paths of guidance because their people are few, and do not be deceived by the great many who are ruined." Those who want to follow the straight path in this life may find that the majority of people around them do not.

A strong core identity stabilized by faith can be complemented by a variety of interests and social circles. Ethnic affiliation, for instance, can positively impact resilience, particularly in managing the stress of discriminatory experiences. We should encourage and create opportunities for our children to build a variety of social circles, given that increases in resilience are associated with perceived group belonging. Social support can be a protective factor in the mental health of youth. It can also promote higher self-esteem, resilience, and a positive self-image.

We all have had experiences in our youth (and, for many, in adulthood) of conflict within friend groups. When a child has only one social circle, conflict can feel catastrophic and lead to self-doubt and loneliness. When a child has a variety of friend groups, conflict might still be uncomfortable but will not cause them to question whether they are worthless as a person or friend. This allows them to be more objective in how they perceive issues that arise, and to address conflict in healthier ways. Furthermore, this allows them to feel more secure in who they are since the approval of and pressures from one particular friend group do not feel as weighty; they have other friends to fall back on if one social circle does not embrace them.

As parents, being aware of the peers with whom your children are spending their time is essential in nurturing healthy identity development. The Prophet ﷺ said, "Verily, the parable of good and bad company is that of a seller of musk and a blacksmith. The seller of musk will give you perfume, you will buy some, or you will notice a pleasant smell. As for the blacksmith, he will burn your clothes, or you will notice a bad smell."You cannot spend time with a person without them leaving some trace on you-good or bad, small or huge. Allah informs us that on the Day of Judgment, people will say, "Ah! Woe to me! If only I had never taken so-and-so as a friend! He indeed led me astray from the reminder after it had come to me!"

Therefore, invest in positive relationships with friends that encourage good in your child. Point out their positive traits while also emphasizing the positive traits your child contributes to these relationships. One way to actively explore the influence of your child's current friend group is to encourage your child to create a list of all the qualities (positive and challenging) they notice in their two closest friends and then circle the ones they see in themselves. Oftentimes, we are a combination of the qualities we see in the people with whom we spend our time and this exercise is a simple way to bring this point to life.

Summary of Ways to Nurture Self-Trust, Autonomy, and Identity Development

1. Encourage an independent relationship with Allah.

2. Give your child the opportunity to make age-appropriate choices on a daily basis (e.g., what to wear, ideas about the next family trip, etc.).

3. Allow your children to practice this essential skill of decision-making, and weighing the pros and cons of different choices. Practice this with them verbally and through writing.

4. Give your child age-appropriate tasks to give them an opportunity to develop a sense of independent accomplishment and contribution (e.g., picking up toys for a 2-3 year-old; emptying the dishwasher for a 6-7 year-old, etc.).

5. Help your child make value-based choices in the midst of opposition from their surroundings. Help foster an Islamic identity as they navigate different environments (home, school, neighborhood, etc.) and expectations (Muslims don't backbite, Muslims don't eat pork, Muslims practice prayer throughout the day, etc.) by actively identifying being Muslim as something special.

6. Help your child become comfortable with differences. Don't shy away from discussions about the differences they notice between themselves and others (e.g., religion, physical ability, race, etc.). At the same time, have discussions about the different choices people make (e.g., something their friend does that doesn't align with your family values, the fact that people worship differently, the fact that people dress differently, etc.). Emphasize the fact that your child is striving to make choices that align with their identity as a Muslim and how wonderful that is in the sight of Allah.

7. Nurture positive support by assessing your child's various support groups, and increase exposure to those that support healthy self-development and expand on your child's strengths (example: a brothers' ḥalaqa, soccer team, math club, neighborhood community service group).

VI. Important considerations

Identity development is a lifelong process but is best nurtured from early on in a child's life. Younger children are more impressionable and tend to spend more time with parents, so these early years offer a great opportunity for parents to influence their child's identity development. During the preteen and teen years, peer interactions become more salient. As such, it is especially important to nurture social circles that complement your child's faith and identity development during early childhood.

Another factor on which to reflect while nurturing your child's healthy identity development is your own personal identity journey. When we have not nurtured conviction and confidence in our identity as Muslims, children pick up on this ambivalence. Reflect on your personal journey in figuring out who you are and the struggle of making different choices than those around you. How do you feel in these situations and how do you tend to navigate them (e.g., when your young daughter wants to experiment with wearing a hijab to the grocery store; when the time for prayer conflicts with another commitment)? Many current parents are first-generation Muslims living in Western countries and have experienced some difficulty in establishing a stable identity. Self-awareness and introspection are powerful tools in exploring your own (past, present, and future) identity development to determine what may be inadvertently conveyed to your child and, more importantly, any work you would personally like to pursue in establishing a strong, healthy Islamic identity for your growth in this life and the next.

Finally, remember: when reading a paper like this, it can be easy to criticize yourself and highlight any mistakes you have made in the past with your children. Parenting is one of the hardest tests we will face and it will be filled with stumbles and falls. None of us will be able to reach perfection as parents; there is always room for growth and there is always hope for change. Remember that Allah is with you every step of the way and will give you the tools you need as you work toward the relationship you yearn for with your children.

VII. Case study revisited

When Hanan realized that her negative experiences with the way religion was enforced in her childhood and her struggles with solidifying her identity were impacting her ability to instill an Islamic identity in her children, she realized she needed to work on strengthening her own identity first. She decided to make some changes.

She began to reflect on how she labeled herself and the language she tended to use in her self-talk, as well as when describing her children. She became more cognizant of reminding both herself and her children of the love of Allah and began to verbalize the positive qualities she noticed in her children, while tying them to Allah. Although it was uncomfortable for her at first, Hanan also began to discuss Islam with her children more. She realized that a balance could be struck so that she wasn't being forceful but was still providing some guidance and knowledge to her children. They began to read stories of the prophets together and discussed what they learned. Hanan found her own faith and pride in her identity as a Muslim strengthening as she engaged with her children. She began to value a new side to her faith that she had never explored-one that made her feel loved by Allah and honored by Islam, rather than constantly restricted and fearful as she had felt in her youth. She began to realize the ways that her faith intertwined with and complemented her daily life, which she shared with her children, helping her to begin healing from her disjointed identity.

VIII. Conversation starters

Sometimes translating theory into practice can feel like a daunting task. Please note that if you try to implement everything in this article at once, it will feel unnatural and overwhelming. Forming a relationship with Allah is a long-term journey. To help you in this journey we have made a list of conversation starters. These prompts can be a great supplement to preexisting family rituals. For example, if like many families you do a movie or game night every Friday to help unwind and kick off the weekend, you can use one of these prompts for a mini-lesson beforehand. Perhaps, before talking about your week and weekend plans, you can establish a habit of discussing one weekly question as a family. These questions can help open up the doors to important discussions, and build family bonding within the psycho-spiritual context.

Basic Tips for Conversation Starters:

Tailor the duration of the mini-lesson to the audience. If these conversations are too lengthy, neither you nor your children will look forward to them because they are draining. About 15-20 minutes is a good length.

Make the mini-lesson appropriate for the audience in terms of content. Small children are naturally drawn to arts and crafts so drawing related pictures or making visuals with markers can be appealing to them. If there is a wide age gap between your children, consider assigning one parent to the older children and the other parent to the younger children.

Don't make this activity/conversation burdensome to prepare. Otherwise, you most likely will not follow through. Prepare for 5-10 minutes max by pulling relevant ayāt, hadith, or material from this article.

If you ever get stuck with a tough question or topic from your child, don't panic. Tell your child that you will look into it and get back to them. This can be a spiritual learning moment for you both.

LESSON 1

Āsiya: Finding an anchor in the storm

The story below shares the journey of one of the strongest, most admirable women in our tradition: Āsiya bint Muzāḥim, the wife of the Pharaoh. In it, we see that her incredible conviction and her sense of self-worth never wavered despite her difficult surroundings. Her story illustrates the power of relying on Allah as our source of stability and safety, no matter the circumstances, and emphasizes the Names of Allah the First (al-Awwal) and the Last (al-Ākhir) as our ever-present source of strength.

This is a wonderful story to share with our children. Faced daily with a reality out of step with their religious values, they may need stories like this one to remind them that they are capable of maintaining a strong sense of self despite the challenges they face.

Āsiya bint Muzāḥim (AS) lived in ancient Egypt during the reign of one of the most oppressive rulers in history. She wasn't just a citizen who lived under his rule; Āsiya was married to him! She lived in the home of this tyrant as his wife. This pharaoh was incredibly cruel. After dreaming that a child from among the Children of Israel would one day overthrow him, he ordered the mass slaughter of their first-born baby boys. His cruelty was matched only by his egomania, as he forced all of his subjects to proclaim him an all-powerful god. Can you imagine what life as the wife of this pharaoh must have been like?

One day, something changed that brightened Āsiya's days and made living in the home of a tyrant more bearable. In the river alongside her home, Āsiya suddenly saw a basket floating along. As she peered closer, she saw that the basket was moving-and that there was a baby boy inside! As she gently picked up the child, she noticed his perfect tiny fingers and toes. Love overwhelmed her. But her husband was on a mission to kill any baby boys who could threaten him! How was she going to keep him safe?

When Mūsā grew older, he began preaching that there is one true God, the only One worthy of worship. Āsiya believed this fully; she could feel in her bones and deep within her soul that this was the truth. However, she had to keep her faith a secret. She knew that if the Pharaoh found out, he could become dangerous.

As Āsiya tried to hide her faith from her husband, she witnessed his violence against innocent people-even women and children. She watched in horror as Pharaoh publicly executed anyone he discovered did not worship him, yet her faith only grew stronger. Soon she could no longer keep it a secret. The Pharaoh's violence had brought her closer to Allah rather than turning her away from Him, and she decided to speak up against her husband's injustice. She revealed her true beliefs; she declared that she believed in the One true God, Allah.

When the Pharaoh found out about Āsiya's faith, he began torturing her in an attempt to get her to renounce her beliefs. His violence knew no bounds but no matter how he attempted to hurt, demean, and degrade her, Āsiya refused to relinquish her faith. While being tortured by the Pharaoh, her own husband, she prayed to Allah:

These words have been immortalized in the Qur'an as a reminder of the power of one amazing woman's faith. As she made this prayer, Allah opened the skies above her and revealed her beautiful house in paradise. In the midst of the torture she endured, Āsiya laughed with joy when she witnessed her new home. She died with a smile on her face, knowing that she would be with her Lord in a place filled with peace, serenity, and immeasurable joy.

Allah is the First and the Last

Allah has always existed and always will; He existed before everything and will exist after everything and everyone has died. There will never be and there never has been a time without Allah.

The First (al-Awwal) is the Name of Allah that means the One who existed before all of creation, the One who preceded any thing or any one. Allah is the cause of all worlds and every creation.

The Last (al-Ākhir) is the Name of Allah that means the One who remains after all of creation is gone. He is the ultimate, the One beyond whom there is nothing. Allah tells us in the Qur'an that, "Everything is bound to perish except He."When the world ends and the colossal seas are gone and even the mighty mountains have turned to dust, Allah remains.

These Names illustrate the true meaning of stability and security. Nothing and no one can promise always to be there for us, except Allah. He was here before you and He will be here after you. The pressures and struggles you face cannot outlast al-Awwal and al-Ākhir. Just as the days pass and the sun sets, your pain will fade. Everything will perish, everything will end except Allah-including the darkness you may be facing.

These Names of Allah and the story of Āsiya show us that the people you're surrounded by don't determine who you are. Despite being married to the worst man in history, Āsiya knew that Allah was her source of strength, stability, and security. Thousands of years later, she is still an example for us. She did not let her circumstances define her. She allowed her purpose and self-worth to be defined only by the One who would always be by her side-Allah. Do not assess yourself by standards other than those of Allah. Other people's standards are always changing so if you strive to please others, you'll always be disappointed. Allah is al-Awwal and al-Ākhir; his standards are unchanging. Āsiya's identity, based on those standards, was the same.

Have people ever made you feel badly about your choices? How did you cope with that?

Self-esteem is confidence in your own worth or abilities, the ability to respect yourself. How do you see this in the story of Āsiya? What was the source of her self-esteem? How about yours?

How is the fact that Allah is a source of security and stability reflected in the story of Āsiya?

Have you ever struggled with people pushing you toward something you weren't comfortable with? What happened? How can we resist pressure from people who encourage us to do something we don't agree with?

Have you ever done something because the people around you made it seem normal and then felt badly about it? Have you ever made a choice you felt good about even if the people around you didn't like it? How did it feel?

LESSON 2

Prophet Moses (AS): An example of strong identity

Imagine the scene: A ragtag group of people, fleeing to safety with whatever belongings they could carry, beholding a horizonless, boatless body of water ahead and hearing the deranged screams and battle cries of a tyrant's army close behind. This is the impossible situation in which Prophet Moses (Mūsā) (AS) and his people found themselves, after having already suffered for generations under the despotic Pharaoh. In order to escape this torture, Allah had inspired Prophet Mūsā to take his people and leave Egypt. But now, after a treacherous trek under the cover of darkness had brought them to the shores of the Red Sea, with nowhere left to turn, the prison break seemed to have failed. Already they could hear, if not see, the Pharaoh's massive army bearing down upon them.

Confronted with this terrifying sight, Mūsā's people saw only defeat:

Yet look at how Mūsā viewed the same sight:

While his people despaired of salvation, defeated by the barrier before them and the army behind them, Mūsā never wavered. He knew his purpose and, more importantly, he knew his Lord. He never doubted for a second that the help of Allah would come.

Prophet Mūsā and his people were in the same situation, but their perspectives were oceans apart. Prophet Mūsā's people could perceive only defeat and humiliation; Prophet Mūsā, meanwhile, stood secure in his self-understanding as a worshiper of Allah, al-Qadīr and al-Muʿizz, the Strengthener.

The All-Capable, The All-Powerful and The Bestower of Honor and Strength

Allah is the All-Capable, The All-Powerful (Al-Qadīr), and the Bestower of Honor and Strength (al-Muʿizz). These beautiful Names help us hold onto our relationship with Allah as the core of our identity.

Al-Qadīr is the One who possesses the power and ability to decree and determine anything and everything. He prevails over everything and grants us the abilities we need to face the challenges of every day. He is the One who ensures that our lungs continue to take in air and that everything that happens in our lives has a purpose.

Al-Muʿizz is the One who grants us honor and power. He is the One who strengthens us and allows us to be respected and cherished. Al-Muʿizz is the One source of every bit of respect and esteem we, as human beings, naturally desire.

These Names of Allah are a powerful reminder that the abilities, honor, and accolades we strive for to feel a sense of worth and esteem are all in His Hands. Everything we desire and everything we need comes from Him. To realize this is to realize the importance of having the core of our identity be in our relationship with Allah and in our role as His servants. The Prophet ﷺ emphasized this saying,

Whenever you feel worried about what others are thinking about you, remember that Allah is al-Qadīr and al-Muʿizz, the One who gives you the capability to handle things in your life. He is the One who gives you honor. Remember that everything you need and everything you want are in His Hands, so prioritize Him and you'll find the success you're looking for in this life and the hereafter, inshāʾAllāh.

When you know that Allah is always taking care of you, how does that make you feel?

How can you see the Names of Allah, al-Qadīr and al-Muʿizz, reflected in the story of Prophet Mūsā and the Red Sea?

Have you ever felt stuck and felt there wasn't a way out of a hard situation? What happened and how did you deal with it?

Can you name three moments when you achieved something difficult? How did you feel? Turn those moments into a duʿāʾ to Allah to thank Him for the ability to do this and for the dignity you experienced in that moment.

1 Jane Kroger, Identity Development: Adolescence through Adulthood (Thousand Oaks, CA: SAGE Publications, 2007).

3 Sheldon Stryker and Peter J. Burke, "The Past, Present, and Future of an Identity Theory," Social Psychology Quarterly (2000): 284-97.

4 James D. Fearon, "What Is Identity (As We Now Use the Word)?,"manuscript draft, November 3, 1999. Some social scientists define identity as identification with a social category, the culture of a group, or the significance attributed to a collection of roles negotiated in a complex and modern society. See also Jacquelynne Eccles, "Who Am I and What Am I Going to Do With My Life? Personal and Collective Identities as Motivators of Action," Educational Psychologist 44, no. 2 (2009): 78-89, http://www.doi.org/10.1080/00461520902832368.

5 H. M. Kasinath, "Adolescence: Search for an Identity," Journal on Educational Psychology 7, no. 1 (2013): 1-6.

6 Abu Ja'far reported: 'Umayr ibn Habib, may Allah be pleased with him, said, "Faith increases and decreases." It was said, "How does it increase and decrease?" 'Umayr said, "If we remember our Lord and fear Him, it will increase. If we are heedless and we forget and we waste our time, it will decrease." Shu'ab al-īmān, no. 55.

10 Gang Wu, Adriana Feder, Hagit Cohen, Joanna J. Kim, Solara Calderon, Dennis S. Charney, and Aleksander A. Mathé, "Understanding Resilience," Frontiers in Behavioral Neuroscience 7 (2013): 10.

12 Vallejo, "The Interplay of Identity and Resilience."

13 Vallejo, "The Interplay of Identity and Resilience."

14 Vallejo, "The Interplay of Identity and Resilience."

16 Gloria T. DiFulvio, "Sexual Minority Youth, Social Connection and Resilience: From Personal Struggle to Collective Identity," Social Science and Medicine 72 (2011): 1611-17, www.doi.org/10.1016/ j.socscimed.2011.02.045; Anisa N. Goforth, Evelyn R. Oka, Frederick T. L. Leong, and Daniel J. Denis, "Acculturation, Acculturative Stress, Religiosity and Psychological Adjustment among Muslim Arab American Adolescents," Journal of Muslim Mental Health 8, no. 2 (2014).

17 Ahmed M. Abdel-Khalek, "Religiosity, Subjective Well-Being, Self-Esteem, and Anxiety among Kuwaiti Muslim Adolescents," Mental Health, Religion and Culture 14, no. 2 (2011): 129-40.

18 Breakwell, "Identity Resilience."

23 M. Brent Donnellan, Kali H. Trzesniewski, and Richard W. Robins, "Self-Esteem: Enduring Issues and Controversies," in The Wiley-Blackwell Handbooks of Personality and Individual Differences, ed. T. Chamorro-Premuzic, S. Von Stumm, and A. Furnham, pp. 718-46 (N.p.: Wiley Blackwell, 2011).

24 Donnellan, Trzesniewski, and Robins, "Self-Esteem."

25 Peter C. Clasen, Aaron J. Fisher, and Christoper G. Beevers, "Mood-Reactive Self-Esteem and Depression Vulnerability: Person-Specific Symptom Dynamics via Smart Phone Assessment," PlOS One 10, no. 7 (2015): e0129774.

26 Julia Friederike Sowislo, Ulrich Orth, and Laurenz L. Meier, "What Constitutes Vulnerable Self-Esteem? Comparing the Prospective Effects of Low, Unstable, and Contingent Self-Esteem on Depressive Symptoms," Journal of Abnormal Psychology 123, no. 4 (2014): 737-53.

28 Singal, "How the Self-Esteem Craze Took Over America."

29 Peter Benson and Bernard Spilka, "God Image as a Function of Self-Esteem and Locus of Control," Journal for the Scientific Study of Religion 12, no. 3 (1973): 297-310.

30 Silvia Casale, Giulia Fioravanti, Sara Bocci Benucci, Andrea Falone, Valdo Ricca, and Francesco Rotella Casale, "A Meta-Analysis on the Association between Self-Esteem and Problematic Smartphone Use," Computers in Human Behavior 134 (2022), 107302.

31 Judith S. Beck, "Cognitive Therapy," in The Corsini Encyclopedia of Psychology (Hoboken, NJ: John Wiley, 2010), 1-3.

32 Joseph A. Bailey II, "The Foundation of Self-Esteem," Journal of the National Medical Association 95, no. 5 (2003): 388-93.

33 Bailey, "Foundation of Self-Esteem."

34 Bailey, "Foundation of Self-Esteem."

35 Visser-Vogel, "Religious Identity Development."

37 Ismāʿīl Ibn Kathīr, Tafsīr Ibn Kathīr, ed. Sāmī ibn Muhammad al-Salāma (Riyadh: Dār Tayba, 1999), verse 22:78.

43 "Then he raised his parents to the throne, and they all fell down in prostration to Joseph, who then said, 'O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He [alone] is the All-Knowing, All-Wise.'" Qur'an 12:100.

44 Wayne McCashen, The Strengths Approach (Victoria, Australia: St. Luke's Innovative Resources, 2005).

45 Wayne Hammond and Rob Zimmerman, "A Strengths-Based Perspective," Resiliency Initiatives, 2012, 1-18.

47 Ṣaḥīḥ al-Bukhārī, no. 4953, bk. 65, hadith 475.

52 Lisa Zadro, Kipling D. Williams, and Rick Richardson, "How Low Can You Go? Ostracism by a Computer Is Sufficient to Lower Self-Reported Levels of Belonging, Control, Self-Esteem, and Meaningful Existence," Journal of Experimental Social Psychology 40, no. 4 (2004): 560-67.

53 Roy F. Baumeister and Mark R. Leary, "The Need to Belong: Desire for Interpersonal Attachments as a Fundamental Human Motivation," Psychological Bulletin 117, no. 3 (1995): 497.

54 Sunan Ibn Māja, no. 3932, and graded authentic ( sahih) by al-Albani in Silsilat al-aḥādīth al-ṣaḥīḥah no. 3420.

55 Baidi Bukhori, Zahraa Hassan, Ibnu Hadjar, and Rifa Hidayah, "The Effect of Spirituality and Social Support from the Family toward Final Semester University Students' Resilience," Man in India 97, no. 19 (2017): 313-21.

59 John M. Gottman, Marriage Clinic: A Scientifically Based Marital Therapy (New York: WW Norton and Company, 1999).

60 Albert Bandura, "Self-Efficacy: Toward a Unifying Theory of Behavioral Change," Psychological Review 84, no. 2 (1977): 191.

62 Sander L. Koole, Caroline Schlinkert, Tobias Maldei, and Nicola Baumann, "Becoming Who You Are: An Integrative Review of Self‐Determination Theory and Personality Systems Interactions Theory," Journal of Personality 87, no. 1 (2019): 15-36.

64 Bandura, "Exercise of Personal and Collective Efficacy;" Benard, Resiliency.

65 Breakwell, "Identity Resilience."

66 Breakwell, "Identity Resilience."

67 Ralf Schwarzer and Lisa Marie Warner, "Perceived Self-Efficacy and Its Relationship to Resilience," in Resilience in Children, Adolescents, and Adults: Translating Research into Practice, pp. 139-50 (New York: Springer, 2012).

71 "This is the favor of Allah. He grants it to whoever He wills. And Allah is the Lord of infinite bounty." Qur'an 62:4.

72 "And whoever is mindful of Allah, He will make a way out for them, and provide for them from sources they could never imagine. And whoever puts their trust in Allah, then He [alone] is sufficient for them." Qur'an 65:2-3.

74 Ibn Kathīr, Tafsīr Ibn Kathīr, Sūrat al-Tawba, 4:154.

77 Bandura, "Exercise of Personal and Collective Efficacy;" Benard, Resiliency.

78 David Scott Yeager and Carol S. Dweck, "Mindsets That Promote Resilience: When Students Believe That Personal Characteristics Can Be Developed," Educational Psychologist 47, no. 4 (2012): 302-14.

79 Yeager and Dweck, "Mindsets That Promote Resilience."

80 Sunan al-Tirmidhī, no. 2910, and graded authentic ( sahih) by Al-Tirmidhi.

82 Sunan al-Tirmidhī, no. 2517, and graded fair ( hasan) by Al-Albani.

84 Julia A. Leonard, Yuna Lee, and Laura E. Schulz, "Infants Make More Attempts to Achieve a Goal When They See Adults Persist," Science 357, no. 6357 (2017): 1290-94.

88 Adedotun R. Adejare, "Assessing the Impact of a Role Model in the Construction of Professional Identities," Wharton Research Scholars 173 (2018).

89 Xiaodong Lin-Siegler, Janet N. Ahn, Jondou Chen, Fu-Fen Anny Fang, and Myra Luna-Lucero, "Even Einstein Struggled: Effects of Learning about Great Scientists' Struggles on High School Students' Motivation to Learn Science," Journal of Educational Psychology 108, no. 3 (2016): 314.

93 Edith H. Grotberg, "Countering Depression with the Five Building Blocks of Resilience," Reaching Today's Youth 4, no. 1 (1999): 66-72.

94 Marla Clarice Sharp, "The Self in Crisis: Using Self-Trust to Enhance Therapeutic Practices for Patients with Chronic Suicidal Ideation" (PhD diss., McMaster University, 2016).

95 Sharp, "Self in Crisis."

96 Trudy Govier, "Self-Trust, Autonomy, and Self-Esteem," Hypatia 8, no. 1 (1993): 99-120.

97 Michelle L. Dawson and Julie Ann Pooley, "Resilience: The Role of Optimism, Perceived Parental Autonomy Support and Perceived Social Support in First Year University Students," Journal of Education and Training Studies 1, no. 2 (2013): 38-49.

98 Zeenah Adam and Colleen Ward, "Stress, Religious Coping and Wellbeing in Acculturating Muslims," Journal of Muslim Mental Health 10, no. 2 (2016).

99 Diana T. Meyers, "Personal Autonomy and the Paradox of Feminine Socialization," Journal of Philosophy 84, no. 11 (1987): 619-28.

100 Sam A. Hardy, Jennifer A. White, Zhiyong Zhang, and Joshua Ruchty, "Parenting and the Socialization of Religiousness and Spirituality," Psychology of Religion and Spirituality 3, no. 3 (2011): 217-30.

103 Ibn Kathīr, Tafsir Ibn Kathir, Sūrat Ibrāhīm, 4:512.

104 Nadia Barberis, Marco Cannavò, Danilo Calaresi, and Maria C. Gugliandolo, "The Mediational Role of Autonomous and Controlled Motivation in the Relationship between Perceptions of God, Self-Esteem, and Religious Practices," Spirituality in Clinical Practice, 2022.

105 Hardy et al., "Parenting and the Socialization of Religiousness and Spirituality."

108 Ibn ʿUmar reported: The Prophet ﷺ said, "Be different from the idolaters. Let the beard grow and trim the mustache." Whenever Ibn ʿUmar, may Allah be pleased with him, performed the major and minor pilgrimage (hajj and ʿumra, respectively), he would grab hold of his beard and cut what was beyond his grasp. Ṣaḥīḥ al-Bukhārī, no. 5553; Ṣaḥīḥ Muslim, no. 259.

109 Breakwell, "Identity Resilience."

110 Breakwell, "Identity Resilience."

116 Nabiha Hasan, Diane B. Mitschke, and Kristen E. Ravi, "Exploring the Role of Faith in Resettlement among Muslim Syrian Refugees," Journal of Religion and Spirituality in Social Work: Social Thought 37, no. 3 (2018): 223-38.

117 Erol and Orth, "Self-Esteem Development from Age 14 to 30 Years."

119 For a hadith encouraging practice, see "The best deeds are those done regularly even if they are few." Ṣaḥīḥ al-Bukhārī, no. 6465 and Saḥīḥ Muslim, no. 782. On the importance of sportsmanship, see "O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames." Qur'an 49:11. For patience during disappointment, "Verily, Allah Almighty says: When I put one of my faithful servants to trial and he praises Me despite his trial, he will rise from his bed free of sin like the day he was born from his mother." Musnad Aḥmad, no. 17118, and graded Sahih li ghayrihi (authentic due to external evidence) by Al-Arna'ut.

121 Abdul Wahid Hamid, Companions of the Prophet (London: Muslim Education and Literary Services, 2003), 2:70.

122 Richard M. Ryan and Edward L. Deci, "Self-Determination Theory," in Encyclopedia of Quality of Life and Well-Being Research (Cham: Springer International Publishing, 2022), 1-7.

123 Fatima Y. Mirza, "Understanding American Muslim Youth of Arab and South Asian Ancestries: An Exploratory Study on the Factors Related to Risk Behaviors among Child Immigrants and Children of Immigrants" (PhD diss., University of Maryland, 2014).

125 The five obligatory daily prayers are dawn ( Fajr), noon ( Ẓuhr), afternoon ( ʿAṣr), sunset ( Maghrib), and evening ( ʿIshāʾ) prayers. They are a total of 17 rounds or cycles (sing. rakʿa).

126 Abu Zakariyya Muḥyi al-Dīn Yaḥyā ibn Sharaf al-Nawawī, al-Adhkār (Beirut: Dār al-Fikr lil-Ṭibāʿa wa-al-Nashr wa-al-Tawzīʿ: 1994), 160.

129 Seungbin Oh, Stacey Diane Arañez Litam, and Catharina Y. Chang, "Racism and Stress-Related Growth Among Asian Internationals: Ethnic Identity, Resilience, and Coping During COVID-19," International Journal for the Advancement of Counselling 45, no. 2 (2023): 226-48.

130 Damian Scarf, Saleh Moradi, Kate McGaw, Joshua Hewitt, Jillian G. Hayhurst, Mike Boyes, Ted Ruffman, and John A. Hunter, "Somewhere I Belong: Long‐Term Increases in Adolescents' Resilience Are Predicted by Perceived Belonging to the In‐Group," British Journal of Social Psychology 55, no. 3 (2016): 588-99.

131 Qiaolan Liu, Min Jiang, Shiying Li, and Yang Yang, "Social Support, Resilience, and Self-Esteem Protect against Common Mental Health Problems in Early Adolescence: A Nonrecursive Analysis from a Two-Year Longitudinal Study," Medicine 100, no. 4 (2021).

132 Liu et al., "Social Support, Resilience, and Self-Esteem."

133 Andrew D. Spear, "Epistemic Dimensions of Gaslighting: Peer-Disagreement, Self-Trust, and Epistemic Injustice," Inquiry 66, no. 1 (2023): 68-91.

139 The Messenger of Allah ﷺ said, "There were many men who achieved perfection and none were perfect among women except Āsiya, the wife of the Pharaoh, and Mary, the daughter of ʿImrān." Ṣaḥīḥ al-Bukhārī, no. 3230.

147 "Allah does not charge a soul except [with that within] its capacity." Qur'an 2:286.

148 The Messenger of Allah ﷺ said, "If Allah wills good for someone, He afflicts him with trials." Ṣaḥīḥ al-Bukhārī, no. 5321.

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Raising Resilient Muslim Youth: Strategies for Building a Strong Muslim Identity in Children | Yaqeen Institute for Islamic Research

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Why is establishing a healthy identity important when it comes to raising confident and resilient Muslim children? What steps can parents take to help their child develop a strong Islamic core, confidence and identity as a Muslim?

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A powerful narrative of identity, spirituality, and the struggle for racial and social justice.

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The Autobiography of Malcolm X by Malcolm X: 9780345379757 | PenguinRandomHouse.com: Books

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ONE OF TIME’S TEN MOST IMPORTANT NONFICTION BOOKS OF THE TWENTIETH CENTURY In the searing pages of this classic autobiography, originally published in 1964, Malcolm X, the Muslim leader, firebrand,...

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A foundational work on the concept of justice in Islam and how it can guide societal reform.

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“Social Justice in Islam” is perhaps the best known work of Sayyib Qutb, a leading figure in the Muslim Brethen of Egypt who was executed by the regime of ’Abd al-Nasr in 1966. Despite the years that have passed since Sayyid Qutb’s death, the imprint of his thought on the contemporary Islamic…

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Justice and Remembrance | Summary & Audio

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10 Takeaways: 1) Justice is a Sacred Obligation, Rooted in Divine Reality 2) True Leadership Demands Self-Mastery and Humility 3) The Ruler’s Heart Must Be Filled with Compassion and Love

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40 Hadiths on Social Justice Series, Sh. Omar Suleiman describes the Prophetic way of enacting change when injustice is present.

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Hadith #40 - Incremental Change vs. Radical Reform | 40 Hadiths on Social Justice

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The Injustice of Stereotypes and Collective Guilt

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The Injustice of Stereotypes and Collective Guilt

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The Messenger of Allah, peace and blessings be upon him, said, “Do not return to unbelief after me by striking the necks of each other. No man is to be punished for the crimes of his father or his brother.”

In Hadith #33 of the 40 Hadiths on Social Justice series, Sh. Omar Suleiman discusses the injustice of stereotypes and collective guilt.

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Hadith #33 - The Injustice of Stereotypes and Collective Guilt | Yaqeen Institute for Islamic Research

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In Hadith #33 of the 40 Hadiths on Social Justice series, Sh. Omar Suleiman discusses the injustice of stereotypes and collective guilt.

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Racism, tribalism, ethnocentrism. The Prophet ﷺ said emphatically that these constructs are the height of jahiliyyah—unIslamic ignorance. Sh. Yahya Ibrahim reminds us that racism is not of Islam, and should be removed from the hearts of every believer.

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Ep. 36: I’m Not A Racist, But... | Road To Return | Yaqeen Institute for Islamic Research

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Racism, tribalism, ethnocentrism. The Prophet ﷺ said emphatically that these constructs are the height of jahiliyyah—unIslamic ignorance.

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Racism in Our Ranks | Khutbahs with Purpose

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Racism in Our Ranks | Khutbahs with Purpose

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Does racism really exist in Muslim communities? According to an ISPU poll, the answer is yes. Black Muslims are just as likely to experience racism from their own faith community as Black Americans are from their own faith communities (i.e. other Christians), with both groups more likely to report experiencing racial discrimination from the general public. In 2017, 60% of American Muslims reported some level of religious discrimination within the past year and that most non-white Muslims described experiencing some sort of racial discrimination in that same year. Imagine that atop all these offenses, Black Muslims, who represent 1/3 of the Muslims in America, also experience such treatment from their fellow Muslims. That should alarm us, because masājid are meant to be sanctuaries that protect us from forgetting Allah, and from forgetting our equality in front of Him. This talk demonstrates examples of racism within our communities and identifies steps to take to eliminate it.

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Racism in Our Ranks | Khutbahs with Purpose | Yaqeen Institute for Islamic Research

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Does racism really exist in Muslim communities? According to an ISPU poll, the answer is yes. A sample khutbah using our talk toolkit on racism in Muslim communitities.

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Webinar: When Doors Reopen: Getting Race Right

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Webinar: When Doors Reopen: Getting Race Right

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Muslims are the most racially and ethnically diverse faith group in the country. According to ISPU research, 28% of American Muslims are African American, and 33% report experiencing discrimination based on race from within their faith community. Watch this webinar to hear from experts on how to create inclusive environments for African American youth at South Asian- and Arab-majority mosques.

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The Institute for Social Policy and Understanding

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Webinar: When Doors Reopen: Getting Race Right

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Webinar: Native American and Indigenous Muslim Stories (NAIMS) | Trends and Treasures

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Webinar: Native American and Indigenous Muslim Stories (NAIMS) | Trends and Treasures

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ISPU hosted a webinar to learn more about Native American and Indigenous Muslim Stories (NAIMS), expanding from findings in the recently released Trends and Treasures report from the NAIMS project.

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The Institute for Social Policy and Understanding

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Webinar: Native American and Indigenous Muslim Stories (NAIMS) | Trends and Treasures

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Native Americans' Muslim Roots & History by Louis Butcher Jr.

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Native Americans' Muslim Roots & History by Louis Butcher Jr.

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Native Americans' Muslim Roots & History by Louis Butcher Jr. (ICNA-MAS Convention)

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TEA Talk: Understanding the Muslim Identity - Rami Nsour 

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TEA Talk: Understanding the Muslim Identity - Rami Nsour 

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Understanding the concept of the Muslim identity is so important, it can be a deciding factor of whether or not we die as a Muslim. What do we need to know about our identity?

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TEA Talk: Understanding the Muslim Identity - Rami Nsour - MSA National

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Contemporary issues faced by Muslims, including mental health, DEI, and faith.

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Islam Podcast · 4 Seasons · Updated Weekly

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Islam Podcast · Updated Weekly · A platform for the elevation of thinking and a call to enlightened action.
Linktree
https://linktr.ee/thinkingmuslimpodcast
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Become a member: Sustain the podcast with a monthly contrib…

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Stories of the first Muslims and their contributions to the Ummah.

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Islam Podcast · 145 Episodes · Weekly Series

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Education, parenting, activism, and personal development in a Muslim context.

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Islam Podcast · 138 Episodes · Updated Monthly

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Homeschooling, Islamic parenting, and nurturing faith-based education.

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Raising Mums is a podcast that inspires mums to live with purpose and intention, to raise their children mindfully, and empowers Muslim mothers everywhere to own their lives and to thrive doing it. Join Dr Gemma Elizabeth, the founder of Our Muslim Homeschool, as we talk about overcoming the challenges in parenting and homeschooling, taking ownership for your life, and how to live a life you love as a mom. OurMuslimHomeschool is passionate about raising mums up and seeing every Muslim mum thrive in motherhood!

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Listen to Dr Gemma Elizabeth: Founder of Our Muslim Homeschool and Raising Mums's Raising Mums podcast on Apple Podcasts.

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Islamic stories, morals, and lessons presented in an engaging way for children.

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Race, gender, faith, and culture from the perspective of two Muslim women.

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Identity Politics is a podcast that features new stories and perspectives about race, gender and Muslim life in America. From pop culture to politics, each episode co-hosts Ikhlas Saleem and Makkah Ali invite guests to talk about issues impacting their lives as Muslims at the intersection of multiple identities.

Identity Politics is a podcast that features new stories and perspectives about race, gender and Muslim life in America. From pop culture to politics, each episode co-hosts Ikhlas Saleem and Makkah Ali invite guests to talk about issues impacting their lives as Muslims at the intersection of multiple identities.

My favorite podcast

I'm writing that review because I've been called out too many times by Mecca and Ikhlas 😰 I love the show, the content, and the sincerity in every episode. Im also always so impressed with how Mecca and Ikhlas carry a conversation without interrupting each other? I'm pretty sure no other podcast has as much self-control. Thank you guys for your hard work and effort 💓

Updates!!!

When you can, keep us posted, plz. The world could use so many other things, including your voices and the conversations you share with us through others as well. Hope you and your loved ones are safe and well. Thank you!!!

Love the conversation

Just discovered this podcast and really enjoy the high quality conversation. Hosts are great.

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‎Identity Politics is a podcast that features new stories and perspectives about race, gender and Muslim life in America. From pop culture to politics, each episode co-hosts Ikhlas Saleem and Makkah Ali invite guests to talk about issues impacting their lives as Muslims at the intersection of multipl...

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Institute for Social Policy and Understanding (ISPU)

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Institute for Social Policy and Understanding (ISPU)

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Research and policy briefs focused on Muslim communities in the U.S.

Includes toolkits for educators on creating inclusive classrooms.

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The Institute for Social Policy and Understanding (ISPU) provides objective research and education about American Muslims to support well-informed dialogue and decision-making.

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The Council on American-Islamic Relations (CAIR)

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The Council on American-Islamic Relations (CAIR)

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Mission: To enhance understanding of Islam, protect civil liberties, promote justice, and empower American Muslims.

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Resources for Muslim parents and teachers, including lesson plans, books, and videos.

Topics include diversity in Islam, inclusivity, and building strong Muslim identities.

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Articles, videos, and research papers on faith, identity, justice, and spirituality.

Includes a toolkit for educators to integrate Islamic principles into teaching.

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An Islamic research institution dedicated to dismantling doubts and nurturing conviction by addressing relevant topics affecting today’s society.

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Educational resources for fostering understanding and inclusion.

Offers free presentations on Islam and diversity for schools.

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This past weekend, in Plainfield, Illinois, a six-year-old Palestinian American boy, Wadea Al-Fayoume, was killed and his mother seriously wounded in an attack that was motivated by animus towards the victims' Palestinian Muslim heritage; their assailant shouted anti-Muslim slogans as he repeatedly stabbed them. This was the most appalling,... Read More

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Greetings of peace, The news from the Middle East is beyond tragic with no end in sight. As an Arab American, while grieving over the lost lives, I personally have also been feeling a little anxious, especially when I go out since I wear a hijab or headscarf... Read More

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October 6, 2023 Greetings of peace, At ING, we are committed to peacebuilding through education and engagement across all our diversity. For the last 30 years we have brought you curriculum materials and educational presentations and panels of diverse ethnic and religious speakers on world religions, racism, and anti-racism... Read More

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Islamic Network Group (ING): Fostering Peace and Unity

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Join us in promoting harmony among diverse communities. We offer presentations, resources, and panel discussions to bridge religious gaps.

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Free courses on Islamic studies, including ethics, spirituality, and social justice.

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Global Islamic education taught by qualified scholars. Completely free and available anytime, anywhere.

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Liberatory Design is an approach to addressing equity challenges and change efforts in complex systems. It is grounded in an integrated part of NEP’s Leading for Equity Framework, which meshes human-centered design (aka design thinking) with complex systems theory, and deep equity practice.

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Why Liberatory Design?
We are all living in challenging times that our past experience and training has not sufficiently prepared us for. Too often, well intentioned equity efforts do not succeed-and even produce unintended consequences. This can lead to frustration, hopelessness and cynicism.
It's important to consider why so many equity efforts stall or fail to achieve intended outcomes:

They do not employ a deep enough equity lens-for example, a diversity and inclusion focus as opposed to interrogating deeper causes produced by systemic oppression.

They take the form of traditional linear, hierarchical plans that focus on strategies, goals, timelines, metrics and accountability. These efforts don't recognize the messiness and complexity of the challenge, so they often are ineffective and, sometimes, even backfire.

They are created in the context of dominant white culture, in traditional structures (e.g. committees, task forces), or in teams that don't have an effective approach to the work. Common problems include:

group members unable to engage in authentic critical dialogue;

lack of trust, especially across role/power and identity difference, that undermines team efficacy;

the process doesn't bring forward sufficiently creative thinking;

urgency leads to hasty, misguided decisions;

creative and potentially powerful solutions are not accepted by leadership.

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Liberatory Design - National Equity Project

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Addressing equity challenges and change efforts in complex systems with liberatory design. Learn more about this process or register for an upcoming course.

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Offers Islamic education and community-building programs.

Features podcasts, articles, and courses for educators and parents.

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Resources for creating inclusive and equitable classrooms.

Offers practical tools for integrating diverse perspectives into curricula.

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Articles and resources on anti-bias education and social justice teaching.

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Rethinking Schools is a nonprofit publisher and advocacy organization dedicated to sustaining and strengthening public education through social justice teaching and education activism.

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Researcher and pollster Dalia Mogahed is an author, advisor and consultant who studies Muslim communities.

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Researcher and pollster Dalia Mogahed is an author, advisor and consultant who studies Muslim communities.

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A Spiritual Perspective on Special Needs Parenting

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A Spiritual Perspective on Special Needs Parenting

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"In the two years since his diagnosis, I’ve learned more about patience and trust in Allah than I had in my entire life before that".

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My son Khalid was born with autism, a neurological disorder with complex genetic causes and no known cure. He woke up crying every two hours from the day he was born until he was almost three.

He learned how to talk just last year and he occasionally freaks out if you laugh loudly in his vicinity. He used to bang his head against windows and walls and cry until he threw up. He's made wonderful progress, Alhamdulillah, but at the end of the day, he still has autism, and we still have our daily challenges.

It's hard to understand autism from the outside, and to be fair, no two people are affected in the same way. On the severe end of the scale, there's our friend Dan, who does not talk, cannot walk properly and was in diapers until 13. His parents put him in leather gloves to prevent him from biting his hands to the bone when he is frustrated.

On the other end of the spectrum is our friend Zaina, who has Asperger's Syndrome, which is a form of autism that Hollywood likes - she's extremely intelligent, is physically normal, but so socially impaired that she barely talks, cannot make eye contact, and cannot even begin to understand the complexities of interacting with other people. My son Khalid is somewhere in the middle. He has his funny quirks, but he can pass for physically normal unless he's spinning in circles or flapping his hands. He's no genius, and his mental age may be behind his physical age, but he's slowly learned his ABC's and even attempts to play with other children. Alhamdulillah, his autism is moderate.

Having a child with autism has been a blessing that I cannot imagine living without. I'm sure there's more to learn still, but I know that once upon a time, I thought waiting for an hour was a long wait.

Until a few months ago, putting Khalid to bed took an average of an hour and a half every night - sometimes less, often more. I would sit next to him, or lie down next to him, and wait for the screaming, bouncing, kicking, pinching and crying to fade into silence. And I had to sit quietly, and not move or talk, and do my best to imitate some sort of maternal rock as the storm of Khalid battered against it.

I didn't do a very good job at first, I would yell at him to lay down, and he would become scared and cry. So I would yell more, and he would scream, and I would yell more, and it would escalate until he would be shaking with fear and I with rage and at some point it occurred to me that my own son was genuinely terrified and couldn't understand why he was being yelled out. And then, Allah gave me sabr, and then a diagnosis, and then the understanding that Khalid wasn't disobeying, he just had no idea what was going on.

Even today, when Khalid is having a weird night and half an hour turns into an hour and a half, I just sit in the dark and do dhikr, or plan the next day, or think, and if he's still not tired after about two hours, we just get up and go play for a bit. I'll have a glass of water and maybe even a cookie. Khalid will get on the computer (yes, he uses the computer) and play games for as long as is takes for him to start looking tired, after which we'll go back to bed again.

And I'll sit next to him in the dark, and he'll roll around and count his toes, or sing quietly to himself, and occasionally he'll sit up to make sure I'm still there, but eventually he will doze off and I can finally get to bed, sometimes three or four hours after we "went to bed." And before you accuse me of being exceptional, Aal's mother spends three hours just feeding him, three times a day. And he still hits himself.

Yes, I have a lot of stories. We autism moms tend to gravitate towards one another, not because we have a manifesto or a secret handshake, but because at the end of the day when your child took off their dirty diaper in the mall and got lost in the parking lot and wouldn't eat their lunch because some of the carrots were too orange, no one else will understand you except for another autism mom.

Another mother, Noura, called me a few weeks ago, and she had that quiver in her voice that we all get from time to time when we need to break down a bit so that we can put ourselves back together. She had been trying to get her daughter into a school, and no school would take her. She had been trying to get her daughter into a swimming class, but when she went for her first trial, the instructor refused to accept a child with "such behaviors."

Noura had been running desperately from one place to another to get her daughter accepted into social and educational programs of any sort, because her daughter will be turning eight and has never been to school. She told me these things crying over the phone, frustrated and burnt out and just needing to hear something to keep her going. "I just don't know," she kept saying, "I don't know what else I can do."

I didn't know what else she could do either, except for what I do, which is to ask Allah for help. We have been told that a child's Jannah is beneath his or her mother's feet, but in some cases, a mother's Jannah may be beneath the feet of her special needs child. And perhaps the father's too, Allahu Aalim. The tables get turned on both parents, and those who were relying on their grown children for care in their old age are instead preparing to care for grown children who cannot feed, bathe, or even clothe themselves. Instead of looking forward to retirement, parents dread the time when they can no longer earn an income to support their children.

If you want to see an adult cry, ask a father or mother what will happen to their special needs daughter or son after they die. If you could see inside of their head, you would see an exploding matrix of questions, fears, worries, and desperate plans. You would re-read every news story you've ever read of neglect or abuse, or even rape, of special needs adults by paid caretakers who take advantage of individuals who do not know how to defend themselves or even speak.

You would hear the point and counterpoint of a mind divided between wanting more children who could potentially care for the child, versus not wanting to risk having another child with the same genetically linked condition. You would see mental excel sheets tallying savings and money spent on current treatments versus saved for future life-long care, and money not saved for the education of the other children, and you would see a lot of figures in red.

Recognizing that our special-needs children are a trial as well as an opportunity to earn blessings, we are able to change the stories we tell ourselves. When we look at our children, and Shaitaan whispers "Why you? Why your child? How could God do this to you? It's not fair," we can bravely answer back. Allah chose me for this because He knew I could handle it, and He never gives anyone more than they can bear.

I am not Khalid's Rabb, Allah is, and when I die, He will look after Khalid with a love seventy times greater than my own. I can only save so much money and teach his sister to look out for him only so much. Khalid's care is with Allah. His rizq is with his Lord. And he may never learn how to work and he may never get married or hold a job, and he may die alone, or he may die before I do, but he will be raised as an innocent - one who will be exempt from the fear of judgment because he never knew what sin was.

If he never had a job, then he will never be asked about his wealth. If he never speaks, he will not be asked about lying. And these things are terrifying for me to think of, to type even, but I know that Allah has given my son autism for a reason, and all of Allah's reasons are good reasons.

The Messenger of Allah ( sallallahu `alayhi wa sallam) said,

Sometimes, when I look at Khalid I wonder what life would be like if he were 'normal.' He has the most enormous, beautiful brown eyes. He skin is a light olive, he has silky dark hair and a smile that could melt the polar ice caps. Perhaps normalcy would be too dangerous for Khalid. Or maybe he would be fine, maybe the autism is for me. I know with absolute certainty that if my son did not have autism, I would not have been a dedicated parent and a desperate Muslim. If I had not been pushed through fear for his future and hardship through the present, I would never have understood what it really meant to pray. My trust in Allah and acknowledgement of his Rububiyya (Lordship) would never have moved beyond the superficial. Can you dread for your child's future without losing hope in Allah's mercy? Is your taqwa greater than your fear?

It has taken me some time, but I can finally thank Allah for Khalid's autism. It may save him from accountability , and it has definitely saved me from living in the unreal world - one where I care more about my child's postgraduate degree than his iman. And while I have an entire lifetime of challenges to look forward to, I am keeping faith that Allah intends nothing but good for Khalid and I. If that means waiting until the resurrection to see my son as a normal young man, then so be it. Khalid and I will meet again at Al-Kauthar, and sit in Jannah with an eternity of ease to make up for one small lifetime of hardship.

May Allah have mercy on all Muslims, and ease whatever difficulties they are facing, and strengthen their iman and increase them in sabr, and reunite them with their loved ones in the company of the righteous. Ameen.

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Bittersweet: A Spiritual Perspective on Special Needs Parenting - MuslimMatters.org

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My son Khalid was born with autism, a neurological disorder with complex genetic causes and no known cure. He woke up crying every two hours from the day he was born until he was almost three. He learned how to talk just last year and he occasionally freaks out if you laugh loudly in his [...]

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A comprehensive study on how Islamic teachings and historical perspectives shape attitudes towards disability.

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This article gives an overview of how disability, or more broadly the phenomenon of 'physical/mental otherness', was represented in the Islamic tradition. It is argued that the pre-modern Islamic tradition had a significantly different

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A research article by: Sa'Diyya Shaikh et al.(2019).

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Engaging Disability and Religion in an African Context

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Engaging Disability and Religion in an African Context

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The relationship between religion and disability is a complex one. In many cases, the birth of a child with a disability may be seen (and continues to beseen) as either a curse or as a special gift from God, and both of these stereo-typed ascriptions have been argued as ways in which parents of such children may be misrecognized and not properly supported.

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Shaykh Ahmadu Bamba was born in what is now modern-day Senegal and lived during the French occupation of his land. Through coloring and a variety of activities, you can chart Shaykh Bamba's life and learn about some of his many great achievements.

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Ahmadu Bamba: Sage of Senegal [Yakub, Rukayat] on Amazon.com. *FREE* shipping on qualifying offers. Ahmadu Bamba: Sage of Senegal

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The Gift of Shaykh Ahmadu Bamba is a story of a little boy who grew up to be a great author, scholar and leader as French colonization took over his land. Without gathering an army or hurting a single person, Shaykh Ahmadu Bamba helped his people face colonial forces while filling them with the love of God.

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The Gift of Shaykh Ahmadu Bamba – Light Legacy Books

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Amaliah.com is dedicated to amplifying the voices of Muslim women. Through our articles, videos, award-winning podcasts, social channels, events and brand partnerships, our work seeks to surface the many different voices and experiences within our communities.

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Amaliah is dedicated to amplifying the voices of Muslim women. Led by a passion to empower individuals through their identity, our work seeks to surface the many different voices and experiences within our community. We create content for Muslim women that aims to shape thought and act as a tool for cultural change.

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By Muslim Women, For Muslim Women.

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Sh. Omar Suleiman describes how the Prophet ﷺ dealt with those with mental illness, disabilities, and special needs.

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Hadith #35 - The Rights of Those with Disabilities | Yaqeen Institute for Islamic Research

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In Hadith #35, of the 40 Hadiths on Social Justice Series, Sh. Omar Suleiman describes how the Prophet(s) dealt with those with mental illness, disabilities, and special needs.

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The Asiyah Women’s Center is an emergency center in New York City addressing the gap of appropriate residential services for the Arab, Middle Eastern, Muslim, South Asian (AMEMSA) and Black, Indigenous, People of Color (BIPOC) populations.

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MUHSEN (Muslims Understanding and Helping Special Education Needs)

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MUHSEN (Muslims Understanding and Helping Special Education Needs)

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A leading U.S.-based organization dedicated to supporting disabled Muslims.

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Muhsen | Awareness | Accommodation | Acceptance

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Home - Muhsen | Awareness | Accommodation | Acceptance

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Muhsen aims for both better communities and better daily lives for all adults and children who are living with disabilities.

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Works to make Islamic institutions more accessible to individuals with disabilities.

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Amal Association for Special Needs Muslims (UK)

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Amal Association for Special Needs Muslims (UK)

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Provides resources, workshops, and advocacy for Muslim families with special needs.

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Supports the deaf Muslim community through sign language interpretation and advocacy.

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Deaf Muslim UK | To Educate, Empower and Enable Deaf people to reach their full potential

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Deaf Muslim UK | To Educate, Empower and Enable Deaf people to reach their full potential

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Growing up with a younger sibling with a disability, Zahra Al-Alawi has always wondered what the position of the disabled is within the community and Islam.

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Advice for Muslim parents raising neurodivergent or disabled children.

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Noor Kids - Islamic children's books, activities, and resources

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How To Better Parent Muslim Kids With Special Needs - Noor Kids

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Imagine you are Saleem, a 7-year-old Muslim child who has undiagnosed dyslexia (difficulty in learning to read and interpret words, letters, and other symbols). At school you try to sound-out and decode a new word: “personal.” Despite your best efforts, your brain whizzes right past the initial p-sound. The s-sound might be the first sound

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Disability Advocates Joohi Tahir and Hana Khan giving spiritual and practical insights into how American Muslims can meet both the spiritual and personal needs of Muslims living with disabilities in our mosques and community.

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Stigmatized: Disability & Islam | Disability Advocates Joohi Tahir & Hana Khan

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Disability Advocates Joohi Tahir and Hana Khan giving spiritual and practical insights into how American Muslims can meet both the spiritual and personal nee…

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Fun, cute, and entertaining, this is a must-have book for children, parents, and educators to teach kids about ADHD and how to get organized, focused, and succeed in life.

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Steve Herman (Author), Will Tulan (Narrator), DG Children Audio (Publisher) & 0 more

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A Dragon With ADHD: A Children’s Story About ADHD. A Cute Book to Help Kids Get Organized, Focus, and Succeed. (My Dragon Books 41)

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Amazon.com: A Dragon With ADHD: A Children’s Story About ADHD. A Cute Book to Help Kids Get Organized, Focus, and Succeed. (My Dragon Books 41) (Audible Audio Edition): Steve Herman, Will Tulan, DG Children Audio: Books

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This helpful story for kids with autism spectrum disorders follows a young zebra who learns to understand how he is different from the rest of his classmates.

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Shaina Rudolph (Author), Danielle Royer (Author), Jennifer Zivoin (Illustrator) & 0 more

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All My Stripes: A Story for Children with Autism

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All My Stripes: A Story for Children with Autism [Rudolph, Shaina, Royer, Danielle, Zivoin, Jennifer] on Amazon.com. *FREE* shipping on qualifying offers. All My Stripes: A Story for Children with Autism

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How To Deal With Anger The Islamic Way is a children’s book where readers get to follow Ali on his journey to overcoming anger.

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How To Deal With Anger The Islamic Way: Islamic Book For Kids & Toddlers: Children’s Picture Book On Anger Management, Feelings & Emotions: Islam for ... (The Islamic Way (Books For Muslim Kids))

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How To Deal With Anger The Islamic Way: Islamic Book For Kids & Toddlers: Children’s Picture Book On Anger Management, Feelings & Emotions: Islam for ... (The Islamic Way (Books For Muslim Kids)) [Press, Seven Sabeels] on Amazon.com. *FREE* shipping on qualifying offers. How To Deal With Anger The Islamic Way: Islamic Book For Kids & Toddlers: Children’s Picture Book On Anger Management, Feelings & Emotions: Islam for ... (The Islamic Way (Books For Muslim Kids))

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This podcast is for Muslim parents who want to boost their superpowers and navigate Islamic parenting in the modern era,

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Islam Podcast · 2 Seasons · Updated Biweekly

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Free courses for converts covering Islamic beliefs, worship, and community integration.

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New Muslim Academy | New Muslim Classes Online

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New Muslim Academy is an online class portal for new Muslims. We offer direct access to videos, new Muslim Classes online, & a community of new Muslims

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Embrace – A Support Network for Muslim Converts

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Embrace – A Support Network for Muslim Converts

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A U.S.-based initiative offering community events and online discussions.

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Islamic Finder offers prayer times, qibla, quran, tasbeeh, islamic places, islamic information and athan application for muslim communities.

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Accurate Prayer Times, Quran, Athan and Qibla Direction | IslamicFinder

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Get accurate Prayer times, Qibla direction for more than 6 million places. Read Quran, Duas and check today's date from Hijri Gregorian calendar. Find nearby Mosques. IslamicFinder shows the most accurate / authentic Sehar time and iftar time in the holy month of Ramadan.

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A group of converts living in Ottawa, Canada who believe it’s time that converts came together to help build bridges. There are enough of them to advise every corner of the Muslim community in their city, and beyond about how to better support those new to Islam, and how better to introduce Islam to those who are interested.

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Muslim social restoration striving to renew faith, education, unity, family, civic engagement, and economic empowerment in South Los Angeles.

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ABOUT

Muslim social restoration striving to renew faith, education, unity, family, civic engagement, and economic empowerment in South Los Angeles.

Islah LA emerged from the historic Masjid Ibaadillah community in South Los Angeles in 1986. Led by Imam Saadiq Saafir, a group of families purchased storefront property on West Jefferson Boulevard in Los Angeles to establish Masjid Ibaadillah and to serve its predominantly African-American community. The Islah LA community center currently led by Imam Jihad Saafir, is a secular nonprofit charity founded in June 2013.

In February 2014, it officially started center safe-place programming for children and families. By September 2014, Islah LA Academy opened with 20 students offering a Muslim-school curriculum specializing in social justice, high academic standards, Quranic studies, and 21st Century leadership.

Islah LA is one of the first of its kind in the United States - an inner-city community center founded by Muslim-Americans to serve South Los Angeles. Islah LA is poised to start a new wave of civic engagement within the Muslim-American community.

As its primary focus is service, it allows Muslims from diverse backgrounds to have a space where they can engage in their community. The goal of Islah LA is service to the greater community and to provide and inclusive community space for key social services to the surrounding areas. That is why we chose the Arabic word, "Islah", because of its meaning to renew, revive, and restore.

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Muslim social restoration striving to renew faith, education, unity, family, civic engagement, and economic empowerment in South Los Angeles. Islah LA emerged from the historic Masjid Ibaadillah community in South Los Angeles in 1986. Led by Imam Saadiq Saafir, a group of families purchased storefront property on West Jefferson Boulevard in Los Angeles to establish Masjid Ibaadillah and to serve its predominantly African-American community.

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To inspire, lead and pioneer solutions in educating Latinos and other communities about Islam through media production and grassroots outreach worldwide.

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IslamInSpanish, is a 501(C) certified organization that educates Latinos in America and across the world about the beliefs and practices of Islam through media, and online education.

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The Los Angeles Housing + Community Investment Department (HCIDLA) Handyworker Program provides

free minor repairs for low-income, home-owning seniors and/or persons with disabilities to address basic health, safety, security and accessibility needs.

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The Los Angeles Housing + Community Investment Department (HCIDLA) Handyworker Program provides

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‍The City of Los Angeles Department of Aging provides community based services to seniors and their caregivers

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Khalil Center: Psychological & Spiritual Wellness Center 

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Khalil Center: Psychological & Spiritual Wellness Center 

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Khalil Center is a psychological and spiritual community wellness center advancing the professional practice of psychology rooted in Islamic principles.

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Islamic Character Study

Traditional Islamic Inventory of Virtues

Discover your virtues and character & contribute to the field of Islamic Psychology!

Take the Test

Mental Health Services

Get psychological, psychiatric, & counseling services here. We serve adults, youth, children, couples, & families

View Our Services

School of Islamic Psychology & Research

Khalil School of Islamic Psychology & Research is the academic home for Khalil Center. Learn more about opportunities for professional education, clinical training, & research​.

View Our School

Community Education

Get access to community workshops, seminars, events, classes, & online courses for marriage, parenting, & more.

View Our Workshops

Who We Are

Our wellness centers integrate Islamic spiritual approaches into professional psychology to help achieve optimal, holistic health by providing a wide variety of mental health services.

Learn About Us

What We Do

Heal individuals and communities through a wide range of Islamically integrated psychological services to ensure the mental health needs of our Muslim communities are adequately served.

View Our Services

What We Represent

We are revitalizing the centuries-old Islamic tradition of faithful tranquility through the dissemination of our very own modality of psychotherapeutic treatment: TIIP - Traditional Islamically Integrated Psychotherapy

Learn About TIIP

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Khalil Center: Psychological & Spiritual Wellness Center

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Islamic Character Study Discover your virtues and character & contribute to the field of Islamic Psychology! Take the Test Get psychological, psychiatric, & counseling services here. We serve adults, youth, children, couples, & families View Our Services Khalil School of Islamic Psychology & Research is the academic home for Khalil Center.

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UMMA is committed to improving the well-being of underserved communities by offering high-quality healthcare to everyone, regardless of their ability to pay.

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We provide a wide range of services, including:

* Behavioral health services

* Women's health and prenatal care

* Immunizations and screenings

* Chronic disease management (e.g., diabetes, hypertension)

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UMMA Health | Los Angeles | Inspired by Islam - Wellness * Care * Community

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We provide a wide range of services, including:  * Behavioral health services  * Women's health and prenatal care  * Immunizations and screenings  * Chronic disease management (e.g., diabetes, hypertension)

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A comprehensive website that will serve as a much-needed resource for everyone in our community by offering information that all of us can benefit from.

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www.therapyformuslims.com a comprehensive website that will serve as a much-needed resource for everyone in our community by offering information that all of us can benefit from. We hope that this website will be one more positive step towards increasing awareness about mental health and wellness, and in the process, eliminate any stigma around mental health treatment in our community.

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Search and connect to support. Financial assistance, food pantries, medical care, and other free or reduced-cost help starts here.

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Find free or reduced-cost resources like food, housing, financial assistance, health care, and more.
Help starts here.

34,622,305 people use it (and growing daily)

If you or someone you know is in crisis, call or text 988 to reach the Suicide and Crisis Lifeline, chat with them online via their website, or text HOME to 741741 (multiple languages available). If this is an emergency, call 911.

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findhelp.org by findhelp - Search and Connect to Social Care

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Search and connect to support. Find financial assistance, food pantries, medical care, and other free or reduced-cost help in your area, anywhere in the US.

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Take a moment to relax wherever you are, as this room serves a purpose to reconnect with yourself and take care of your wellbeing.

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The Family & Youth Institute is a national mental health research and education non-profit focusing on Muslim Americans’ well-being.

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Homepage 2025 - The Family & Youth Institute

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Muslims are less likely to seek mental health care — even when they need it most. We want to help change that. Take the Next Step Join the #PopTheStigma Challenge to raise awareness and break the mental health silence in Muslim communities. I want to be part of this CARING FOR OUR ELDERS IS A […]