By Naazish YarKhan

Mar/Apr 25

In November 2024, Northwestern University made waves among its Muslim students when sophomore Nur Yalinbas spotted bacon labeled as “halal” in the dining hall. She double checked with dining hall staff if the food was indeed halal. She also asked if it was bacon. The staff member responded in the affirmative to both questions. 

Weinberg College freshman Rayan Lahlou-Nabil shared similar stories of mislabeled food and cross-contamination, like pork placed next to halal chicken or workers using the same gloves for everything, as reported by the campus newspaper, The Daily Northwestern. There were instances where wine was mentioned as an ingredient in recipes for foods labeled as “halal”, only for students to be told it was a “database error”. Repeated incidents like this have made it hard for students here to trust the food they’re served. 

Muslim students say the administration hasn’t addressed these concerns. For years, Yalinbas and others in the Muslim-cultural Student Association pushed for better labels, proper training for staff on halal standards, and separate halal stations like the kosher stations in two of the dining halls. At the end of the day, it’s not just about food – it’s about feeling like you belong, contend these students.

An increasing awareness of the concept of halal among administrators and service providers, the growing availability of halal foods, and the certification of kitchens by certifiers such as Islamic Food and Nutrition Council of America (IFANCA), have made halal food on U.S. college campuses far more common. Still, it’s not ubiquitous. 

“At Northern Illinois University, even in 2024, we have no halal dining. Even our vegan and vegetarian options are very limited,” says Arif Khan, a freshman. “It feels like the school isn’t inclusive nor cares about our religious needs. It makes me consider transferring to Illinois institutions that are.”  

While it is easy to feel discouraged in an age where instantaneous results feel like a birthright, Muslim students must strive to inspire change through the right avenues. “Like all students, Muslim students will benefit from communicating intentionally, proactively, and respectfully. . . about their unique situation and particular needs. This is especially true during Ramadan,” reads the University of San Diego Muslim Student Life page. 

The school has a dining hall that stays open late during Ramadan and offers take-out for suhoor. While this is a win for Muslim students, they may have requirements, too. To facilitate such conversations, three email templates have been provided for students to customize. 

It bears remembering that success has always been rooted in student advocacy whether garnering assistance towards bringing halal services to campus, or improving dining hall standards. Nowhere is this more evident than when reflecting on the inroads halal food has made across U.S. campuses.

Want Something? Work to Make it Happen. 

In 1999, a freshman at Virginia Tech found himself in a quandary. Obligated to live on campus in the dorms and pay for the meal plan, he found his requests for halal food options ignored. When salads, pasta, and bread were cited as alternatives by the school, he demanded equal service for equal fees. His parents rallied too. If they were paying the same as every other student for meals, why didn’t their son have the same access to foods that he could actually consume? 

For many Muslims like them, questions swirled around vegetarian options, too. Could they be sure the rice and beans their child was consuming had no cross-contamination with meats previously cooked on the same surface? What about the french fries? Were those cooked in oil that may have been used for other meats? Were the baked treats and biscuits ever made with lard? Were salads invariably dressed with bacon bits? In fact, in 1990, McDonald had proudly announced that it had started frying French fries only in vegetable oil without added tallow, only after it was sued by a California Hindu attorney.

Despite having an MSA on campus, it was the first time in Virginia Tech’s history that a Muslim student had made such dietary demands. Perhaps it was the fear of possible legal trouble but the school acquiesced. However, the paucity of resources on halal food options at that time meant the student and his family had to help the school find a halal meat distributor or vendor who met its various requirements and regulations. Working with Al Safa Halal, Virginia Tech’s first halal window was inaugurated a year later, in January 2000. 

It Takes a Community

In 1999, MSA-National launched the Muslims Accommodations Task Force (MATF), an initiative intended to help students advocate for their religious needs – halal food options, prayer spaces, and other necessities of Muslim student life. Using its successful campaign with Villanova University as a template, MATF created a step-by-step manual guiding students how to lobby and guide school administrators. It even connected students to those who’d pulled it off successfully on their respective campus. The guide continues to be used to date.   

At Dartmouth, university authorities adopted Muslim students’ burgeoning demands as a means to promote cooperation and understanding in the shadow of 9/11. In October 2004, Yale offered a Ramadan halal food facility for the first time. It was in response to the MSA’s signature campaigns and a demand for rebates since students were opening their fasts and eating elsewhere each night. Also in Fall 2004, the Muslim community at NYU secured their right to halal meals.  On September 4, 2006, Texas A&M was the first college in Texas to offer halal food on its campus, as reported by The Battalion. Once students had petitioned successfully for administrative support, Nadeem Siddiqui, former executive director for dining services (now assistant vice president of campus dining at Princeton), helped implement the program, just as he had done with halal and kosher food programs at Cornell University and Stanford University. In October 2006, during Ramadan, the MSA of Hofstra University secured its first halal food facility at one dining hall. The school’s Committee for Religious and Spiritual Life had supported their Muslim students’ campaign. 

It Takes Time

The University of Chicago (UChicago) introduced its halal food services in 2011; it reflects the unrelenting collaboration between its MSA and campus Dining Services. The effort, first initiated in 2006, began with the MSA reaching out to Dining Services with Ramadan needs. 

“The students wanted dates, fruits, fruit juices and asked how we could provide them, so they could break their fast, since our dining halls would close by then,” said Richard Mason, executive director of UChicago Dining, in an interview with Halal Consumer Magazine. 

At San Diego State University, the Warren College marketplace, when launched in 2020, was deemed “the largest halal-certified residential dining facility in the nation.” A huge win for inclusivity. More than seven years prior, a seed had been planted when students from the Union of Jewish Students and the Muslim Student Association “lobbied for more halal and kosher options.” The school’s Housing, Dining, and Hospitality team partnered with IFANCA to create a fully halal eatery in 2020. Hundreds of recipes were reviewed as were over 1,000 ingredients from seven vendors, according to UC San Diego Today. Today, the school also offers frozen and fresh halal-certified food options at all its Aztec Markets. These are made in-house on SDSU’s campus and labeled as halal. The Halal Shack, a fast-casual national restaurant chain, too, has found a home amongst campus restaurants within East Commons. 

Making halal a campus priority has been a long journey. Even in 1972, the fledgling MSA at Syracuse University successfully lobbied the food service department to allow Muslim students to be served at iftar time, and to pre-order takeout packaged food for suhoor. Halal options were really slim, besides eggs, vegetarian dishes, and some alcohol and bacon free salads. There is a long road ahead at so many more schools.

Keys to Halal Success on Campus

Find Allies: Allies are important. Your efforts could carry more weight when collaborating with other student populations that also observe dietary restrictions such as Hindus, Jews,, and Orthodox Christians. 

If You Fail to Plan, You Plan to Fail A well-planned and strategic approach is vital. So is the awareness that success may or may not happen during one’s time on campus and efforts cannot be left to wilt when students graduate. There has to be documentation, and a formalized hand-off between batches. Saalika Mela (UC ‘13; Cambridge, G ‘14), one of the MSA members who collaborated with UChicago Dining and Undergraduate Student Housing to make halal on campus a reality, discussed how halal would help recruit Muslim students. The MSA also conducted surveys on Muslim students’ satisfaction with dining hall food, their needs, what they would like to see more of, and food contamination issues.  

Use it or Lose it According to the MATF, “a number of campus halal food programs have discontinued or failed. The top reasons for failure? Yucky food, lack of variety, and inadequate Muslim student commitment.” Just getting halal food on campus isn’t enough. If students don’t actually use their halal service — especially if the options are bland or unappealing — the university might decide to shut it down. Reviving it could be hard. At Stanford, where halal food has been available since 1997, students are smart about spreading the word to the whole community. Educating fellow Muslims and non-Muslims on campus is also about encouraging them to see halal as the preferred choice, the best option, not just a necessity for those who observe the practice. 

Variety Sells As important is ensuring Dining Services understand that the Muslim palette is not relegated to one regional cuisine. At University of Chicago, multiple dining halls offer a range of Mediterranean, Middle Eastern, and other halal cuisines. So popular is the variety that even those who don’t observe halal for religious reasons have reason to eat it.

At a time when so much about the future seems foreboding, and so much in the world seems wrong, it’s worth remembering that change can happen. That even rocks and mountains crack under the consistent deluge of water. The caveat? It takes time. Further, we can’t just wish for it, we must work for it. Relentlessly. 

Naazish YarKhan is a college essay coach. The owner of WritersStudio.us, her writing has been translated into several languages, and featured in more than 50 media platforms including NPR, Chicago Tribune, and in anthologies.

The post Muslim Students Bring Halal Food Service to College Campuses appeared first on Islamic Horizons.

By Baheejah Fareed

Mar/apr 25

On Nov. 22, 2024, in an 8-7 vote, the Texas State Board of Education (SBOE) approved the “Bluebonnet Learning” curriculum. Texas schools who choose to adopt the curriculum will receive up to $40 in additional funding per student. The curriculum will be available for use in classrooms for the 2025-26 school year. What are the implications of Bible-based instruction in Texas schools? What potential impact does this decision have on Muslim students in particular?

The Rise of Bible Education in Public Schools

In 2007, the Texas legislature passed House Bill 1287 allowing the inclusion of elective Bible courses in public schools. While these courses are intended to provide students with an academic study of the Bible’s literary, historical, and cultural significance, a similar opportunity to learn from other religious texts is not offered.  But the Bluebonnet curriculum remakes HB 1287 into something taught to all students in the districts that adopt it. 

Pearland, Tex., based Educational Consultant Shanedria Wagner, a Christian, is nevertheless concerned at the proposition of public schools teaching the Bible. In an interview on Fox 26 News in Houston in November 2024, she said, “We  live in a democracy not a theocracy. If the district adopts it, you have to teach it. Why force it on students and treat other religions as an afterthought?” In the same interview, Victor M. Rios, a teacher, argued, “It comes with a $40 incentive per student. Sometimes you have to follow the money.” He further indicated, “[The  Bible is] interwoven into our government already, and into Texas culture.” 

Creators of the Bluebonnet curriculum defended its biblical content, arguing that the Bible is a foundational document of our civilization so students must understand it to be well-educated citizens. In her criticism, of Bluebonnet, Caryn Tamber-Rosenau, a Biblical scholar, writes, “The idea that there is a real thing called ‘Judeo-Christian’ obscures the major differences between these two religions, and between Jewish and Christian interpretations of the Hebrew Bible.”

Legal Framework and Social Challenges

The First Amendment mandates that public schools maintain a separation of church and state. This means the Bible cannot be presented in a way that promotes or endorses religious beliefs, however it can be taught from a secular, academic perspective such as in literature, history, or cultural studies. But legal debates have long argued that Bible courses often sway too closely to religious indoctrination instead of remaining strictly academic. As such, the question remains, what parameters will be set to keep teachers from teaching the Bible as the one true religious text for everyone to follow? In an AP News article published on Nov. 22, 2024, Mathew Patrick Shaw, an Assistant Professor of Public Policy and Education at Vanderbilt University, supported this constitutional challenge to the Bluebonnet curriculum, stating, “whether the lesson plans will be considered constitutional is up in the air.” 

Muslim Students Struggle to Maintain Faith and Identity 

Before Bluebonnet, opting out of Bible classes was possible for Muslim students. However, this option was not well-publicized and Muslim students often felt  social pressure to conform to the majority culture, leading to stigma and feelings of isolation. On Nov. 21, 2024, Houston-based news anchor Isiah Carey asked, “But when the school district decides, what do the students do when they have different beliefs, and they don’t want to participate in that? Particularly in my family [there have been] lots of Jehovah’s Witnesses and religion was not to be taught in schools” He further questions, “How will they be graded?”

As evidenced, the inclusion of Bible instruction in the public curriculum  raises both practical and philosophical concerns for Muslim families. The reality of attending a public school where Christianity is the default cultural reference, or is mandated by legal decree, can be alienating for students of various faiths, especially Muslims. The loss of Muslim identity and faith  would likely be the result of such influences. 

The following list indicates some of the ways in which Muslim students suffer from the Christian doctrine within our country’s public schools.

1. Exclusion

In a third-grade lesson about the first Thanksgiving, teachers discuss how the governor of Plymouth said a prayer and gave a speech that included references to “several passages from the Christian Bible in the book of Psalms.” Teachers are then instructed to tell students the book of Psalms is a collection of songs, poems and hymns “that are used in both Jewish and Christian worship.”

The constant exposure to Christian stories, doctrines, and values may make Muslim students feel like outsiders in their own classrooms even when presented from a historical or literary perspective. It might be an unintentional signal that their own religious beliefs are secondary or irrelevant for Muslim students. 

 2. Lack of Representation

Islamic perspectives, which emphasize the Quran as the primary religious text, are often overlooked or misunderstood. This lack of representation can leave Muslim students feeling that their faith and its sacred texts are undervalued or misrepresented, reinforcing the notion that only Christianity holds cultural or educational weight in American society.

Moreover, Muslim students may struggle with teachers or peers who hold misconceptions about Islam. This lack of proper representation can contribute to a broader environment of misunderstanding or even discrimination, further complicating their educational experience.

3. The Tension Between Faith and Education

Muslim students may also face a deeper, more personal conflict between their faith and the nature of Bible instruction. While they are encouraged to respect other religions, including Christianity, many Muslims believe that religious education should not include teachings that contradict Islamic beliefs. For example, Muslim students may feel uncomfortable when Bible courses delve into teachings about the divinity of Jesus, which directly contradicts core Islamic teachings about the oneness of God. This tension can create a cognitive dissonance for Muslim students who are expected to engage with a curriculum that promotes views contrary to their own.

“This curriculum is not age-appropriate or subject matter appropriate in the way that it presents these Bible stories,” said Amanda Tyler, executive director of the Baptist Joint Committee for Religious Liberty. Children who read the material, Tyler said, “are simply too young to tell the difference between what is a faith claim and what is a matter of fact.”

The Way Forward

As Texas continues to expand the inclusion of Bible courses in its public schools, it’s important for those in charge to consider the needs of all students, especially those from minority religious communities. Another option is for parents to consider removing their children from public schools and choosing Islamic schools or homeschooling to ensure that their child’s educational environment remains inclusive and respectful of Islamic beliefs and practices. Parents may wonder: will their children’s education quality suffer from not being in public school? However, there are many examples of scholars who were not educated through the public school system and were accepted in Ivy League universities or went on to build impressive careers with financial stability and social standing. It may take a little effort to seek out qualified teachers or private schools to help in the journey, however if it saves your child’s faith and dignity, it is well worth the endeavor. 

Alternatively, parents can contact their school district collectively expressing concerns and requesting that the schools should take the following steps:

1. Clearer Guidelines for Bible Instruction: Bible courses should only be taught strictly from an academic perspective, focusing on the historical, cultural, and literary aspects of the text. Teachers should be trained to avoid promoting any religious viewpoint and should include discussions on how different religions, including Islam, view religious texts.
2. Curriculum Diversity: To ensure that Muslim students (and students of other faiths) feel included and respected, schools should aim for a more balanced curriculum that incorporates world religions and their foundational texts, including the Quran. This would allow for a broader understanding of global religious traditions and foster a more inclusive environment.
3. Cultural Sensitivity Training: Teachers should be educated about the diverse religious backgrounds of their students, and schools should provide training on how to handle sensitive topics related to religion in the classroom. This would help create an environment of mutual respect and understanding, where students of all faiths feel valued.
4. Opt-out Policies and Support: Schools should make it clear that students are not required to participate in Bible classes and should offer alternative options for students who choose to opt out. This will help avoid feelings of exclusion and ensure that students’ religious rights are respected.

Shaimaa Zayan (CAIR-Texas) adds that the Texas SBOE’s approval of a Bible-infused curriculum for public schools should ensure inclusivity and provide equal space for other religions. She adds that the curriculum should remain neutral and provide equal space for historical materials rooted in other religions and ideologies. 

The key word is “should”. Will the district schools and teachers be concerned with respecting religious beliefs and practices or are we just expressing concerns that fall on deaf ears?

Baheejah Fareed is a writer, educator, consultant, and wellness coach located in Texas.

The post Mandatory Bible Studies Imposed on Muslim Public Schools Students appeared first on Islamic Horizons.

By Soraya Mitta

Mar/Apr 25

How do we change the world? With this pivotal question, A Continuous Charity (ACC) co-founder, Faizan Syed, opened his landmark speech at the 61st Annual ISNA Conference, which was held last Labor Day weekend. ACC’s mission provides the much-needed answer: one student at a time. 

ACC’s vision is to foster a generation of graduates who will have a strong Muslim identity and be well-versed in their fields, using both for the benefit of all mankind. 

Many Muslim parents make sacrifices to ensure their children sail through college and university without taking loans. However, not everyone can achieve this goal. For those who are hindered in some way or another, there is hope. ACC is a 501(c)3 organization established in 2013 that provides interest-free loans to Muslim students throughout North America, helping them achieve their professional dreams and aspirations without the burden of riba (interest). 

At ACC, investment in both the spiritual and intellectual development of Muslim students is the key to seeing change in the future. 

Interest-Free Education Can Change Everything

According to the U.S. Department of Education, 70% of college students will graduate with debt, most of which includes interest-bearing loans. Nearly 43 million Americans have student loan debt, totaling $1.77 trillion. Student debt is the second highest level of consumer debt, following mortgages. More Americans suffer from snowballing student debt than credit card and auto debt combined. 

Some Muslim students seeking to avoid riba may even be forced to walk away from educational opportunities to avoid loans that clash with their religious principles. ACC offers an alternative by offering student loans in keeping with traditional Muslim values. To date, ACC has awarded 584 students around $8.3 million in educational loans, preventing them from being saddled by almost $4.9 million in riba-based debt. These loans, once paid back, are distributed to other Muslims students to support their education, and the cycle continues. This recycling of funds is a unique, one-of-a-kind model known as a Sadaqah Jariyah, or a continuous charity. 

Every Student Has a Story 

Some of the program’s beneficiaries have shared their unique experiences with Islamic Horizons. 

Abdulaziz: “I was 13 years old when the revolution began.”

At the age of 20, Abdulaziz, now 27, left Syria for the possibility of higher education in the United States. As he left his homeland, the deep impression of war remained in his heart.

“One of my high school classmates was kidnapped, and I lived in constant fear that the same could happen to me,” he said. “We faced frequent power outages, a deteriorating currency, and the constant threat of violence. Bombs fell from the sky, and one even struck my grandmother’s apartment while she and my grandfather were praying.”

Through the difficult times, Abdulaziz relied on his faith to sustain him. “I always remind myself that many others in Syria and Palestine endured far greater suffering, yet they remained resilient and steadfast. Their strength has been a profound source of inspiration for me.”

After leaving Syria, the road to education in America was not always an easy one. Abdulaziz explains, “There was a time when I considered leaving my program when I faced tough financial constraints.” 

In the end, Abdulaziz was able to fund his education in a halal manner as a recipient of an ACC interest-free loan. Now, this Columbia University graduate wishes to use his bachelor’s degree in architecture and his master of science degree in construction administration to help his home country.

“My professional aspiration is to go back to Syria, In Sha Allah, and participate in the rebuilding process,” he said. “I pray for Allah’s help in making this vision a reality and creating a model that can inspire communities globally.”

Abdulwaliy: “I discovered my role as a part of humankind. . . a slave of The Guardian.”

Abdulwaliy, 33, is a senior at Marshalltown Community College in Marshalltown, Iowa, majoring in Applied Mathematics with the dream of becoming a physician.  

Born and raised in Nigeria, he left his homeland behind, entering the U.S. on a student visa to pursue his academic aspirations. Abdulwaliy, a born helper, felt he needed to pursue the purpose that God had laid out for him. 

“I am inspired [by] the route of human discovery and family studies to aid our Muslim community,” he said. “I discovered my role as a part of humankind. . . a slave of The Guardian.”

Considering the high cost of education, he applied to ACC, firmly rooted in his principles of avoiding riba. His submission resonated with the ACC application committee and he was awarded financial support. 

This funding is now helping him obtain the education necessary to care for others. “I am inspired to seek knowledge that prioritizes humankind. I was accommodated,” he said. 

Encouraging others to donate to this Sadaqah Jariyah, he added, “I imagine such behavior as an extension on righteousness.” He went on to recite, “[those]. . . who give charity out of their cherished wealth to relatives, orphans, the poor, needy travelers, beggars, and for freeing captives” (Quran, 2:177).

Currently, Abdulwaliy looks to remain in the United States, and use his knowledge to support the ummah given his deep ties to the Muslim community in his adopted country. 

“I espouse a reality [where] I am interconnected,” he said. 

Mohammad: “Alhamdulillah, one thing I learned is that hardship builds a person.”

Mohammad, 27, is currently studying physical therapy at Hunter College in New York City. While he grew up in the suburbs of Brooklyn, the first five years of his life were spent in a village in Pakistan.  

When he began his pursuit of advanced academic studies, he realized the difficulties in avoiding riba.  

Through this trying time, he remained patient and steadfast. “Alhumdulillah, one thing I learned is that hardship builds a person,” Mohammad said. “There are too many blessings we overlook.”  

He found out about ACC from a friend, applied and was awarded a loan that allowed him to embark on the journey towards becoming a physical therapist. 

At one point, Mohammad feared that he wouldn’t be able to find a program that could accommodate both his spiritual and professional goals. As a proud Muslim, Mohammad said that ACC’s interest-free loans are a blessing.

“I believe [seeking knowledge] is one avenue for bettering oneself and fostering a means for receiving rizq [sustenance],” he said. “[This loan] enables me to have a career, which will, In Sha Allah, be a source from which I draw inspiration and confidence in order to make positive connections and efforts in the world.”

ACC strives to make positive change in the world through funding Muslim students interest-free. Many students have benefited from these loans which will facilitate the educational opportunities that will work to shape the students of today into leaders of tomorrow, In Sha Allah. 

Soraya Mitta is a freelance writer who is passionate about her faith.

The post Organization Funds Higher Education for Muslims Through Interest-Free Student Loans appeared first on Islamic Horizons.

By Anmol Irfan

Mar/Apr 25

There is no question that Islam places great importance in holistic health and emotional wellbeing. However, in the last 1,400 years, some Muslim communities replaced that focus with spiritual bypassing, the idea that we can simply pray or worship enough to fix mental health issues. While a strong spiritual connection and trust in God is helpful to one’s emotional wellbeing, it is not a magic cure-all. 

Fatima Khan, a Muslim therapist from Maryland, said spiritual bypassing is a common occurrence with her clients. “I’ve talked to people and seen that they’ve had experiences where they’ve focused on mental health and instead are being told to pray more,” she said. 

Islamic scholars and academics are attempting to change this narrative. Institutions like Maristan and the Muslim Mental Health Lab address key issues that are often brushed under the rug, including mental illnesses, abuse, and faith based counseling. These institutes work with North American Muslim communities that face rising levels of Islamophobia, More Muslim youth have been reporting mental and emotional struggles. 

At the Milwaukee Muslim Women’s Coalition Mental Health Conference in 2021, Dr. Sameera Ahmed presented data showing that at least 13% of Muslim youth are dealing with anxiety, and almost 30% have digestive disorders, mood disorders, ADHD, trauma, or have experienced sexual abuse. 

“For many people who are Muslim, it can be an everyday experience,” she said. “55% of Muslim youth, one in two Muslim high school students, and 78% of Muslim college students have experienced religious discrimination. And that’s direct experience. It doesn’t even include perceived experiences.”

There is a gap in how these studies are understood by everyday Muslims, especially teenagers and children, in the context of faith. At a time when Muslim youth in North America have to face so many different challenges, including exposure to non-Islamic perspectives, it’s crucial that their emotional wellbeing is cared for from a young age.

Islamic education institutions and platforms can play a huge role in making these topics accessible for children and teenagers and help them connect with themselves better. Khan, a former counselor in an Islamic school, said she’s seeing the shift where Islamic educational institutions are creating space for these conversations. But overall, the community does have work to do. 

“Sometimes I’ll get clients who are adults who are getting therapy, but their parents don’t know about it or don’t believe in it,” Khan shared.

Studies show that Muslim youth often struggle with identity due to differing information they consume at home, abroad, or online. A sense of not belonging and not feeling connection with their faith is often a reason for emotional distress and disconnect. Mosques, educational programmes, and schools can play a role in building that emotional connection amongst youth. 

“Now masjids are doing things on halloween to still do something fun on that day, doing stuff to show kids we can still be fun in religion,” said Canada-based social worker and therapist Faizah Latif. 

But education has to go deeper than just events, and it has to happen in all aspects of young Muslim lives. “There’s so many layers to this, and I think that to talk about emotional wellbeing is so important because at the basic, foundational level, we forget that Islam is also about character and mannerisms and how we see people,” said Latif. 

She said that Islamic educational institutes can help young Muslims in these aspects by placing equal importance on teaching emotional tools as they do on other religious teachings such as reading the Quran and praying.

Khan pointed out that while more Islamic schools employ counselors now, they can be doing more to increase awareness and education around emotional wellbeing. “Islam is holistic and it covers all these things for us. Something I’ve learned that works in my pursuit of Islamic education is learning the Prophet’s stories and understanding the emotions they were feeling.” 

Fairuziana Humam, a community educator and researcher on Islamic psychology, also emphasized that stories and books can be a great way to get young Muslims involved in such conversations. 

“Children need to understand that Allah is loving and there for us, and from there, open more conversations, instead of growing up with a fear-based perception of Allah,” Humam said. 

Humam also pointed out that language and communication play a big role in helping Muslim youth understand these topics in relation to their everyday lives. It can be as simple as starting with concepts they are already familiar with tauheed or salah. 

“[Salah is] an example of the benefits of mindfulness being applied to practices we already have,” Khan said. She stressed the importance of discussing emotional wellbeing as a part of faith rather than a separate topic.

Anmol Irfan is a freelance journalist and the co-founder of Echoes Media, a slow news platform based on the global south. Her work focuses on marginalized narratives within global discourse including topics such as gender justice, mental health, climate, and more.

The post Emotional Wellbeing and Mental Health Must Be Prioritized in Islamic Education appeared first on Islamic Horizons.

By Charlie Jaay 

Jan/Feb 25

Education is a fundamental human right according to the Universal Declaration of Human Rights, yet Israel’s occupying forces have, in one year, damaged or destroyed over 90% of Gaza’s schools and all its universities. In addition, Gaza’s Ministry of Education says that 11,852 students have been killed and 18,959 injured since the beginning of Israel’s invasion of Gaza following Oct. 7 2024. Additionally, more than 560 teachers and administrators have been killed and an additional 3,729 have been injured throughout Palestine during this period. 362 government schools, universities and their buildings, and 65 affiliated with UNRWA have been bombed and/or vandalized in Gaza. This systemic and widespread destruction and the arrest, detention or killing of teachers, students and staff, has led UN experts to ask that Israel’s comprehensive destruction of  the Palestinian education system be labeled as “scholasticide”.  There is also evidence to suggest this is part of a wider campaign to make Gaza uninhabitable and to erase Palestinian life from the region.

Learning has been severely disrupted for all of Gaza’s 625,000 school-aged children, and the lives and livelihoods of its almost 23,000 teachers have been hugely impacted. As of January 2025, More than 70,000 tons of bombs have been dropped, turning Gaza into a vast wasteland of rubble. Massacres have become the norm, with entire families wiped off the civil registry. At least 16,500 of the over 42,500 people killed have been children, leading the UN to declare Gaza as the most dangerous place in the world to be a child. The U.N. Conference on Trade and Development said in a report released Oct. 21, 2024, that if the war ends tomorrow and Gaza returns to the status quo before Hamas’ Oct. 7, 2023, attack on Israel, it could take 350 years for its battered economy to return to its precarious prewar level.

A new report from the University of Cambridge and the Centre for Lebanese Studies in partnership with the UNRWA is the first to quantify the toll Israel’s genocide in Gaza has had on children, young people and teachers, and includes many interviews with vital actors in the field.

Learning Loss Has Accumulated in Gaza

Researchers of that report found that between 2019 and August 2024, schoolchildren in Gaza had already lost the equivalent of two academic years because of Covid-19 and Israel’s 2021 bombing campaign. As a result, a “learning poverty,” the proportion of children unable to read a basic text by age 10, has increased by at least 20%.

“We have accumulated a loss of learning. That which accumulated before the war, and another new loss that is happening now. The younger you are the more difficult it is to make it up. If this is prolonged – and we are moving into a protracted conflict – we are basically saying that a whole generation will be uneducated. It is not known when children will go back to school,” said Professor Maha Shuayb, director of the Centre for Lebanese Studies.

Shuayb is worried the daily attacks on Gaza’s schools will now spread to Lebanon and prevent children there from attending school. “That’s my worst nightmare, but that’s what happens when no one makes sure international law is protected. Schools have been systematically attacked, and huge numbers of children systematically killed or disabled, yet we seem unable to do anything. We are facing a really, really serious issue,” she added.

If Israel’s war on Gaza continues until 2026, the report suggests students would lose five years of education, and this is without taking into account the additional effects of mass displacement, hunger, disease, and trauma which are affecting the vast majority of the population. Life is being decimated in Gaza. Children have witnessed horrific things, which have left them with deep scars, and they are losing so much in terms of hope, a future, and human rights. This will change the way they see the world.

Gaza – A Child’s Mental Health Crisis in the Making

“Teachers told us of the difficulties they face when trying to educate their students about democracy, human rights, and international conventions in law, when all they see on a daily basis is that they are being abandoned,” said Yusuf Sayed, Professor of Education at the University of Cambridge.

The international community has failed Gaza’s children. More than 19,000 are orphaned, and many thousands have life changing injuries. Even before the events of Oct. 7, 98,000 children already had a disability. Their challenges have now worsened due to inaccessible shelters, lack of essential services and loss of  assistive devices, which are now entirely unavailable, as Israel prevented their entry into the Strip. Before Israel’s latest military offensive, more than 500,000 children were already in need of Mental Health and Psychosocial support in the Gaza Strip. Today, the figure is one million.

“Adults and children alike have undergone tremendous shock and suffering, with physical and mental scars that are shaping their world view and threatening their faith in any future, let alone in human rights,” said UNRWA Spokesperson Jonathan Fowler. “The consequences of constant military operations and forced displacement are taking a heavy toll on people’s mental health, and have exacerbated a preexisting mental health crisis, which was conditioned by years of blockade and recurrent hostilities. UNRWA social workers report a surge in symptoms of depression, stress, anxiety, and trauma among the people they serve – one that is especially noticeable among children, who have been bearing the brunt of this brutal war. In Gaza, every second person is a child. So, this is a children’s mental health crisis.”

Education Brings Hope to Gaza’s Children

Palestine has one of the world’s highest literacy rates, and Palestinians invest a huge amount in education as it provides their young people with the skills and knowledge needed to advocate for their rights, and contribute to their communities, and gives them hope. It also helps preserve Palestinian history, culture, and identity, and is a source of pride and identity for the population.

Some may see education as a luxury, especially when people are dying from hunger, and essential food and medical aid is blocked from entering Gaza. But the report reminds us that education offers much more than just academic achievement for these children. Children in Gaza have just been surviving – nothing more. There is a real need for some normalcy, a future vision and, in this respect, education is extremely important. 

School buildings that have not been destroyed have been repurposed as emergency shelters for some of Gaza’s 1.9 million internally displaced people, but these are extremely overcrowded and lack basic resources. They too have become the targets of Israeli attacks even though, under international humanitarian law, schools are protected during conflict.

Salem Abu Musleh, Ph.D. works for the Ministry of Education and Higher Education and is the Gaza coordinator of the Palestine Astrophysics Program. He and his family have been displaced several times due to the bombing and have been forced to travel backwards and forwards between Khan Younis and Rafah, looking for a safe place to stay. His son had been offered a scholarship to study in Turkey but has been unable to take up the offer, due to the border closure. Abu Musleh is now in Khan Younis teaching 14- to 18-year-olds. He says his classes – which take place either outside, in good weather, or in a tent that has been converted into a classroom – aim to not only increase his pupil’s knowledge, but also help with their psychological rehabilitation. 

“We use astrophysics to help our students express their feelings,” he said. “By teaching them about the sky, the stars and the galaxies, we try and give these girls and boys hope, and show them they can do, they can learn, and they can continue their lives, in spite of the war and the bad situation here in Gaza.”

Emergency Education Efforts Threatened by Restrictions Imposed by Israel

Although their rights are constantly violated, Palestinians are known for their resilience, and Israel’s attempts to erase them are constantly thwarted. Emergency education efforts are now on the rise all over Gaza. Small-scale initiatives, like Abu Musleh’s, aim to keep children learning and minimize the impacts of the genocide on their mental health. Temporary Learning Spaces provided by the United Nations Office for the Coordination of Humanitarian Affairs provide over 30,000 school-aged children with mental health support and essential literacy and numeracy skills. In August, UNRWA also began its “back to learning” program, which includes games, drama, arts, music and sports activities to try to the war’s impact on children’s mental health. 

But these emergency education efforts also face serious problems. They are not only threatened by ongoing Israeli violations, but also by the weather. Current restrictions on the entry of waterproof tents, and similar materials, mean that many are expected to face flooding without proper protection rendering makeshift schools inaccessible due to heavy rains during winter. 

“Now we are looking for plastic to cover some of the places, to protect our students from rain. We face such a great problem. There are no materials here, no plastic comes here. We have found some old plastic, but it’s not enough to cover the main area, so the problem still exists,” said Abu Musleh. 

Although the report focuses on schools, school-aged children and young people, university students have also suffered greatly. Sixth year medical student, Mohammed Al Zebda attended Gaza’s Al- Azhar University but, like many, was unable to take his final exams and graduate this year because Israel bombed his university. His educational journey took a drastic turn for the worst.

No Safe Place in Gaza

“As a student, my primary focus shifted to finding a safe place for me and my mother, and ensuring we had enough food, water and other necessities. It was nearly impossible to think about education while the Israeli army was bombing everywhere, and there was no safe place in Gaza,” Al Zebda.

He used to live in a beautiful area near to Al Shifa Hospital in Central Gaza but was displaced from his home within the first week of Israel’s bombing campaign.

“We took only the most necessary things – passport, essential papers, laptop, phone and some clothes. I remember each of my family members carrying a bag filled with clothes and important documents, nothing more,” he said. “Every previous war had lasted only one or two months, but we soon found this war was far more aggressive and unimaginable. My family and I were displaced four times, and this was an extremely tiring and stressful situation. During this time, I wished I could die, and my family and I witnessed death multiple times.”

In August 2023, he traveled to London to take part in a plastic surgery course in an effort to help the injured, and put his new skills to good use. For five months, Al Zebda assisted in a hospital emergency room and burns department.

“I saw and witnessed massacres right before my eyes; children without hands, without ears, and without legs, dead people, and injuries I had never studied before. I encountered difficult cases, including children with burned-out skulls, with their brains exposed outside their skulls,” he said.

In May, after waiting a month for his name to be called out, and paying $5000, Al Zebda managed to leave Gaza for Egypt, where he is now continuing his studies and working with Children Not Numbers to help injured children travel outside Gaza to receive treatment. He said that he is very grateful to this NGO for supporting his education, and now feels safe although he was “forced to start from zero.”

Immense Suffering of Faculty Staff and Students

Dr. Mohamed Riyad Zughbur, has been dean of the Palestine Faculty of Medicine at Al Azhar University for the past five years, and is one of Al Zebda’s lecturers. His home was blasted at the start of Israel’s bombing and he was displaced many times before reaching the safety of Egypt where he now resides. While recounting the university’s destruction, and the many deaths of faculty students and staff, Zughbur said he feels “indescribable sadness and pain.” Two of hi relatives attended the university but lost their lives when they were bombed by F-16 aircraft. Ten months later, their bodies were pulled out from the rubble.

“Some students are the last in their family to be killed by Israel, and that family is then permanently removed from the civil registry,” he said. “And there are students whose family members have all been killed, and they remain alive alone, struggling to survive. And there are students in the Faculty of Medicine who had limbs amputated after the bombing.’’

Al-Azhar’s Faculty of Medicine, which was established in 1999, was the first medical faculty in the Gaza Strip. Last year, Israeli forces bombed the building, destroying Zughbur’s dream of further developing the facility. “It is now 75% destroyed, and the infrastructure including sewage, communications and electricity, like everywhere else in Gaza, is no longer functioning,” he said. “After it was bombed, the Israeli army came in and destroyed laboratories and university archives, bulldozed lecture halls and looted the new laboratories.” 

The university resumed clinical training in late April, and an e-learning platform has been available for the rest of the university since June. Lectures are either through Zoom meetings or recorded and uploaded for students. However, there are still huge problems to face, with many faculty members struggling to protect their families and often not having enough food and water. Most are living in tents, so also struggle to charge their mobiles and phones, and lack internet.

But Zughbur said that despite the bombing, killing, and forced displacement, those students who have stayed in Gaza are committed to their training and are continuing their studies despite all the difficulties in their daily lives. No doubt, these students will play an important part in helping to rebuild Gaza’s health system when rebuilding starts, yet again.

Educational Resources in Short Supply, Even Before Oct. 7

Dr. Mohammed Albaba is the dean of Al-Azhar University’s Faculty of Dentistry, and the only staff member from his faculty who is still in Gaza. The others have left to safer places such as Egypt.

Since withdrawing its forces from Gaza in 2005, Israel has carried out five bombing campaigns there, and continues its 17-year land, sea and air blockade, heavily restricting many imports and virtually all exports, further isolating the strip. As a result, there is a complete lack of educational resources including books, pens, and paper. This problem has been exacerbated since Oct. 7.

“In terms of education, the blockade really affects our faculty’s improvement, and therefore our education level in Gaza,” said Albaba. “If I want some equipment for our university, it may take months or even years to get them here, if it arrives at all. But the blockade doesn’t just include equipment and goods, but also people. We faced, and continue to face, a real problem in travelling. For example, if there is a dental conference abroad, this would be impossible to go to.” 

There are two options for those wanting to leave Gaza – either to cross the border with Israel, which is almost impossible for Palestinians, or to cross by the Rafah Crossing, the border with Egypt. Even before Israel’s latest military attack, those crossing the Egyptian border had to pay the authorities thousands of dollars, but Albaba says this cost has now risen sharply.

Cost of Living Crisis has Led to a Staff Shortage

“The cost of crossing the border has now tripled since the start of the war,” Albaba said. “This is a total mess, and it’s impossible to improve anything. It does not only affect education. Many patients from Gaza face death, as they cannot afford to cross the border to seek medical treatment. Considering the situation people face, it’s also impossible for many of them to afford to leave Gaza, if they wanted to.”

This latest Israeli aggression has changed the lives of the people of Gaza beyond recognition, and they are exhausted. In common with Zughbur, Albaba has lost his home and has not been paid any wages but is continuing to volunteer as a Dean of the faculty because he is trying to help his students finish their education.

“The last time I was paid was two months ago,” he said. “The university hasn’t paid us any salary, because it has been destroyed. People have lost their lives, their homes, their money, so there is no income. But at the same time, we are trying to educate the students. Most of the University’s staff have now left Gaza, and are seeking jobs abroad, but we need staff, and they need financial support to continue their lives, and continue to work with their students.”

The huge financial problems have led to a staff shortage, so Albaba is looking for volunteer staff outside of Gaza, through Academic Solidarity With Palestine, a nonprofit which has proven invaluable to the many educational facilities in the region looking for volunteers at this difficult time. Al-Azhar used to be financed through student tuition fees, and some international support for the educational system, but this has all stopped. The university has been destroyed and the fees are not being paid. This is an extreme challenge as circumstances are especially difficult, and prices extremely high, while employees still need to support their families. But it is not only staff members who are suffering from financial hardship.

“Considering What Other People are Going Through, My Situation is Perfect!“

“Even if students have internet connections, many students don’t have the equipment. You at least need a laptop, but due to the financial problems people are facing they are now selling their laptops and their phones. They are even selling their clothes,” he said.

Lecturers and students alike are facing severe problems, not only with lack of internet, water and electricity, but also finding safe spaces to stay. Albaba has been displaced nine times since last October.

“You keep moving because you are running from the ground invasion, from place to place, looking for somewhere safe,” he said. “I have stayed with relatives, lived in a tent, rented a room for $500 a month which was not suitable for human beings, and now there are 10 of us, including my wife and son, staying in a store. This is my situation. It isn’t easy but considering what other people are going through, it’s perfect!”

Albaba considers himself lucky because he can, at the moment, cope with the financial problems he is facing, but says many other people unfortunately do not have this ability. Still, he is undecided about his future.

“This is my job. I want to stay in Gaza, but unfortunately after the war there will be nothing left here,” he said. “It’s a very difficult situation. I can’t explain in details what we are facing, but for now I am trying to do my best to help the students, as I am still in Gaza now although the other staff outside of Gaza are also supporting them.”

The future outcome of Gaza’s young people depends on when this war ends, and how quickly the education system is restored. 

Lack of Funding for Education

Once this genocide ends, there will be significant challenges in resuming the educational process. A permanent ceasefire is essential as a first step to rebuilding the education system. The blockade also needs to be lifted and the occupation ended. But children and young people cannot wait. They need access to safe educational spaces and learning activities now, to ensure their wellbeing. For this to happen there also must be increased educational funding. But funding has not been forthcoming. Every year, since 2003, the United Nations Office for the Coordination of Humanitarian Affairs (OCHA) has launched a humanitarian appeal to support the Occupied Palestinian Territory, but education continues to be one of the least funded sectors. In this year’s $3.42 billion flash appeal, education received only 3.5% of the appeal funding. The United Kingdom only gives just over 2% of the appeal funding for education, while major donors such as the U.S. and Germany have completely neglected education in their aid packages.

When people are focused on a dire situation with loss of life, they think of the immediate emergency context, and not about education. But the report argues that there should not be a choice between one or the other. There needs to be adequate funding for both. For 76 years and counting, the international community has turned its back on the Palestinians, and their children. They should be given more than just the bare minimum to live, and need a secure future, with equal rights.

Education is central to stabilizing the decline in Gaza, and Sayed is still hopeful that the challenges can be met. “Things are bad, but if and when we get a permanent ceasefire, and allow things to stabilize, there is a strong possibility that with time, commitment and reconstruction that has Palestinians at the heart of it, we might be able to make up for some of the learning loss,” he said.

[Editor’s Note: Republished with permission. An earlier version of this report was first published in UK publication The Canary on 8 October, 2024, https://www.thecanary.co/long-read/2024/10/08/israel-gaza-education/).

The post Israel Has Devastated Gaza’s Education System appeared first on Islamic Horizons.

By Marium Zahra

Jan/Feb 25

After Sept. 11, 2001, Muslims across the country faced hate crimes and bigotry. There was an increase in racist attacks, and xenophobia against people who identified as Muslim, came from Muslim countries, or simply looked brown. 

Consequently, the years following 9/11 have been a time of distress, fear, and discrimination for Muslims. But in recent years, as blatant Islamophobic  bigotry is correctly acknowledged as socially unacceptable, this open discrimination has been transformed into microaggressions across the country, especially in school classrooms. 

Microaggressions are a form of inconspicuous discrimination. These are behaviors, whether intentional or unintentional, that communicate hostile or negative attitudes toward culturally marginalized groups. In classrooms, microaggressions can look like small jabs or pointed comments singling out the race, religion, or ethnicity of a student or a group of students. These remarks often stem from  essentializing misconceptions, presumptions, and/or stereotypes.

With the rise of Islamophobia in recent months due to the ongoing genocide in Palestine, Muslim high school students living in the West feel the effects in their everyday lives. Many no longer view school as a safe place to learn and grow. Instead, classrooms are tainted with discrete discrimination from peers and sometimes even administration and teachers. For example, Muslim students, especially women and girls across the country, deal with a condescending view of Islam that casts them as oppressed and forced by religious commandment. These stereotypes are both deeply harmful and based on incorrect, orientalist tropes. 

“My peers have made fun of me for practicing salah and for wearing the hijab, mocking my religious practices,” said Homa Massood, a senior at Skyview High School in Billings, Montana. “Some self-proclaimed ‘concerned’ teachers have openly criticized my belief system, calling practices like wearing the hijab and fasting during Ramadan ‘barbaric.’” 

Hana Haque, a senior at Folsom High School in Folsom, California said she has also been attacked with religiously-motivated actions and comments that seek to demean her faith as a Muslim woman.  

“I am more often the target of sexual or lewd comments during school,” she said. “[A male student] taller and bigger than me [grabbed] my arm as I walked by his friends and his table during lunch and [called] me ‘cute’ and [asked] for my number. I wear hijab and have never seen them before in my life. I looked visibly uncomfortable.” 

For some Muslim students, like senior Suleikha Hakim of Columbus, Ohio, academic spaces are more unforgiving when they make mistakes. Discrimination is something they have become used to. 

“I can feel how differently [students] treat me compared to others,” Hakim said. “People will act normal around other people, but when it comes to me, [they’re] harsher.” 

California sophomore Syeda Ali admitted she’s used to this treatment. “Peers and elders often make these religious jabs at me, but I’ve become desensitized,” she said. 

Ali also noted the familiar feeling of being a Muslim in America, as though you should be ashamed of your culture and religion and should feel compelled to suppress your origins to feel accepted and included. 

“I was targeted as a victim of bullying at a young age due to my appearance and identity,” she said. “Growing up, there wasn’t much I could do as. . . I was pretty much an outsider.” 

Some students said that they’ve been classified with incorrect racial categories, ethnicities, or nationalities due to stereotypical assumptions from authority figures. This type of racism, whether intentional, is a result of the ignorance that many Americans have regarding Islam and/or Muslim culture and tradition. This discrete discrimination is also primarily rooted in the way Muslims have been either misrepresented or completely ignored by mainstream media. 

“Teachers and administrators often reference me in discussions about Middle Eastern countries I’m not from, like Iran or Saudi Arabia,” said Massood. “A few have even made comments about me being from ‘the desert’.”

When school officials incorrectly generalize Muslim students, it demonstrates to other students that they can make the same ignorant or harmful assumptions, all of which contribute to making the classroom an unsafe or an unwelcoming place for Muslims.

As a Pakistani American, Muslim high school student from Texas, I know firsthand how damaging microaggressions can be, and how normalized they have become. While working on a portrait of my father in class in December of 2023, an instructor approached me and asked if I “was drawing Hussein” with no other context. At the time, I didn’t even know how to react, so I brushed it off. Later, I realized my teacher had just said the first brown name he could think of. 

Throughout ninth grade, I was threatened by school coaches during Ramadan while participating in my school’s volleyball program. On an out-of-season conditioning day, I let my coach know that I could not run because I was fasting. Instead of allowing me to sit out, he implied that if I didn’t play, some of the newer girls would take my spot.

This experience showed me that my identity as a Muslimah was not respected in my school environment. And I am far from alone in these experiences. High school students across the country say that microaggressions take a toll on both their mental health and their ability to perform in school.

“The constant mockery and disrespect made me feel isolated, misunderstood, and unwelcome in spaces that should have been supportive,” said Massood. “When Muslim students are constantly questioned or belittled for their beliefs, practices, or appearance, it sends the message that their identity is something to be scrutinized.”  

Haque agreed with this sentiment. “They repress Muslim students’ personalities and silence their voices. Muslim students won’t be as comfortable if they’re constantly attacked in school,” she said. 

While microaggressions might be brushed off as harmless by teachers, administrators, or other school officials, they should not be overlooked given their detrimental effects on Muslim students. These actions make students feel like they shouldn’t participate in class discussions, that their opinions don’t matter, or that they simply don’t belong in an American classroom. Most of all, microaggressions against school-aged Muslim Americans make students feel like outcasts in environments that should be inclusive. Worse still, silent discrimination of this kind makes students feel like they can’t respond, fight back, or stick up for themselves out of fear of facing further discrimination or being labeled as overly sensitive. 

“When I reported the incident to my teacher, rather than receiving support or intervention, I was told to ‘get thicker skin.’ This lack of support from school staff only heightened my sense of vulnerability and fear for my safety as a Muslim student,” said Massood.

Combating Microaggressions Against Muslim Students

To make matters worse, in 2024, Republican lawmakers in Florida, Texas, Tennessee, and North Carolina introduced anti-diversity legislation designed to repeal protections for vulnerable groups like Muslim Americans throughout the American school and university system. Predictably, the result of this legislation was that discrimination against marginalized students increased throughout the year. Now, more than ever, we must combat microaggressions against Muslim Americans in our schools.

Educators can help by promoting diversity and inclusivity inside their classrooms instead of ignoring or suppressing racial, or religious, or ethnic differences among the student body. Educators should foster an environment where every student feels like their cultural, linguistic, and religious backgrounds are recognized, instead of ignored. 

With the recent rise of anti-Critical Race Theory laws and book bans, it is also important to allow students to have open discussions in the classroom. Students should never be silenced for speaking out about their culture. Schools should diversify the curriculum in a way that doesn’t whitewash or antagonize the history of Muslim countries or overlook the unique contributions made by Muslim Americans.  Teachers should discuss the practices and beliefs inherent to Islam while also identifying what microaggressions look like in order to reduce these occurrences and the harm they cause. Most importantly, schools should give students the ability and confidence to take action against discrimination instead of brushing off their experiences. 

“Having a classroom that places diversity and inclusivity at the foundation is paramount. Students need to know that they are valued in their classes. It makes them feel seen, heard, and safe,” explained Rebecca Prado, an educator from El Paso, Texas. 

Microaggressions against Muslim students have been prominent and normalized in classrooms for far too long. The time to end discrimination is now.

Marium Zahra is a 16-year-old independent journalist working from the Frontera in El Paso, Texas. Marium works with local magazines, nonprofits, anthologies, and organizations that protect social justice. Her work has been seen in Business Insider, Yes!, The Nation, PrismReports, Chalkbeat, The Progressive Magazine, El Paso City Magazine, and more.

The post Microaggressions Against Muslim Students Are Taking Over High School Classrooms appeared first on Islamic Horizons.

By Samar Majaideh

Nov/Dec 2024

Creating the “Teaching Palestine Toolkit,” which explores Palestine’s history through Islamic values and principles, has been an incredibly fulfilling journey. The goal was to develop an innovative educational resource that deeply engages educators and learners with this land’s history and culture. Rooted in Islamic values and principles, it’s designed to surpass traditional educational methods by offering a comprehensive and meaningful exploration of the Palestinian narrative.

The ongoing genocide in Gaza has moved millions of Muslims and compassionate individuals worldwide to show solidarity and support for Palestine. We have an amana (trust) to expose propaganda and disinformation, counter mainstream media narratives, and correct educational texts. Being originally from Gaza, I feel an added layer of responsibility and a deep connection to this project based on the transformative power of education. It’s a privilege to spearhead this initiative, dedicating my expertise and energy to bring it to life and promote it within Islamic educational institutions for implementation and continuous improvement.

Although the toolkit is still in the research phase, its projects and programs are guided by rigorous research. The focus is on ensuring the it meets K-12 classrooms’ unique needs and bridges the gap between research and practical application. By thoroughly understanding the educational environment and integrating feedback from both educators and learners, we aim to create an impactful and relevant resource.

This project is part of a broader initiative to capture and teach about various pain points and oppression situations within the ummah and beyond. The Islamic Schools League of America (ISLA) began with Palestine due to its profound significance in Islam and to Muslims, its over 75-year-long struggle, and the historic pattern of imperial and colonial forces attempting to control it, from the Crusaders to the present day. This toolkit aims to honor Palestine’s enduring legacy and bring its rich history and current realities into the educational discourse.

One of its main objectives is to strengthen Muslim students’ faith and identity and revive a sense of ummatic connection, underscoring the principle that if one part of the ummah bleeds, we all bleed. By sharing stories that exemplify perseverance, courage, and contentment with God’s decree, we remind students of the sacrifices made by the Companions. These narratives serve as powerful teaching moments for educators to utilize in their classrooms.

Each of us can show support while witnessing the ongoing heart-wrenching atrocities and fight feeling helpless. Everyone has a role to play and needs to be creative and strategic in activating it to stand on the right side of history.

It’s a privilege to lead this effort, knowing that each small step in education can contribute to a larger movement toward justice and understanding. Together, we can leverage our collective skills and resources to create a profound impact by ensuring that Palestine’s story is told with the depth, respect, and authenticity it deserves. This toolkit is not just an educational resource; it is a testament to our commitment to truth, solidarity, and the relentless pursuit of justice.

Vision and Mission

The vision is to elevate Islamic education by using Palestine’s history and its significance in Islam as a central case study. It aims to interweave core Islamic values, among them justice, perseverance, and dignity, thereby strengthening students’ faith, identity, and connection to the global ummah.

Its mission is to give educators a well-founded collection of resources for teaching about Palestine’s past and present, grounded in an Islamic worldview. This underscores the importance of an informative and transformative educational approach to create a more informed, empathetic, and socially responsible generation.

Guiding Principles

The toolkit’s guiding principles ensure that the educational material is both comprehensive and deeply impactful. These principles include:

• Justice. Emphasizing fairness and equity in understanding Palestine’ historical and current realities. 

• Perseverance. Highlighting the Palestinians’ resilience in the face of adversity to teach students the importance of steadfastness and endurance, reflecting on the struggle’s spirit, and encouraging the learners’ own resilience.

• Dignity. Upholding the respect and honor of all individuals involved in the Palestinian narrative. This fosters empathy and respect for all people.

• Empathy and Compassion. Cultivating empathy and compassion by presenting the human stories behind the Palestinian struggle so students can understand the Palestinians’ lived experiences.

• Critical Thinking and Inquiry. Encouraging students to engage critically with the material, question sources, and explore different perspectives to develop analytical skills.

Comprehensive Components

The “Teaching Palestine Toolkit” is built on research and curation, resource evaluation and integration, and training and dissemination.

• Research and Curation. We prioritized conducting thorough research and learning the stakeholders’ insights. Focus groups with middle and high school teachers revealed their views and if they had integrated it into their classrooms, their plans to do so soon, and the expected challenges and limitations.

Interviews with principals and school heads, as well as a gap analysis, gave us some insight into making the toolkit effective and relevant. Consulting seasoned educators, Islamic school leaders, and those directly affected by the Palestinian struggle enables the toolkit to provide a well-rounded educational experience.

The curation process involved carefully selecting and organizing these resources to create a rich content. The research component involved a thorough process of gathering comprehensive and accurate resources. 

• Resource Evaluation and Integration.The gathered resources were subjected to a thorough evaluation process to ensure they aligned with educational standards and met the stakeholders’ needs. This involved organizing the materials logically and making them accessible and relevant for classroom use. The goal was to create a seamless experience for educators so they could easily integrate the materials into their teaching.

The toolkit includes interactive maps that show the historical changes in Palestinian territories, video interviews with Palestinian families sharing their personal stories, and detailed lesson plans that align with educational standards for history and social studies classes.

The integration process also involved ensuring that the resources were structured in a way that encourages critical thinking, empathy, and a commitment to social justice. By presenting the materials in an engaging and user-friendly manner, the toolkit fosters a deeper understanding of Palestine’s historical and current issues.

• Training and Dissemination. To maximize the toolkit’s impact, educators received comprehensive training and ongoing support in the form of relevant workshops, webinars, and interactive sessions. They practiced facilitating discussions about sensitive topics related to Palestine and participated in interactive webinars on using the included digital tools to create engaging lessons.

Educational Philosophy

The toolkit’s underlying philosophy provides an educational experience that is both informative and transformative. It encourages participants to explore the intersections of history, culture, religion, and socio-political dynamics, thereby fostering a comprehensive understanding of the Palestinian narrative.

By addressing the participants’ emotional well-being, this holistic approach promotes a balanced approach to sensitive subjects, thereby enabling users to navigate emotional landscapes and acknowledge the human aspect of the Palestinian experience.

A lesson plan might include students analyzing primary sources, such as letters and diaries from Palestinians, to understand their personal experiences. This could be followed by a reflective exercise of discussing how these stories make them feel and how they can support justice and peace.

The “Teaching Palestine Toolkit” shows that understanding Palestine’s complex issues requires a holistic, empathetic approach rooted in justice and understanding. It is designed to enlighten, engage, and empower users to acquire a nuanced understanding of Palestine and instill core Islamic values. Through this toolkit, educators can nurture informed, empathetic, and socially responsible students who are deeply connected to their faith and committed to global justice.

Our well-researched, carefully curated collection of resources aims to fill educational gaps, counter misinformation, and provide a comprehensive view of Palestine. This transformative educational journey stands as a powerful tool for educators, opening their students’ minds and hearts and empowering them to advocate for justice and peace.

Imagine a classroom in which students use the toolkit to create a multimedia project that showcases Palestine’s history and culture – maybe creating a digital timeline of key historical events, producing a short documentary featuring interviews with Palestinians, and organizing a community event to share their findings. Such activities not only deepen their understanding of the subject, but also foster a sense of connection and responsibility toward global issues.

The “Teaching Palestine Toolkit” embodies a vision of education that is dynamic and deeply rooted in Islamic values. It serves as a comprehensive resource for educators seeking to provide their students with a rich, informed, and compassionate understanding of Palestine, its people, and its significance in the broader context of Islamic and global history. Through this toolkit, educators are empowered to inspire their students to become advocates for justice, peace, and understanding in an interconnected world.

Samar al-Majaideh,Ed.D., is project director, and research project manager at the Islamic Schools League of America (ISLA).

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By Malika Harris 

Sep/Oct 2024

The Black Canadian Muslim organization (BCM) was formed during the Covid pandemic by a handful of community members who realized that the larger Muslim community was struggling to process the impact of systemic racism on our modern-day society, the same system that made all of us eyewitnesses to the police brutality in the U.S. that killed George Floyd. 

It was extremely painful to hear some Muslim community leaders suggest that this racially based issue had nothing to do with our community. This rhetoric was another daunting reminder of why it is important to have Black Muslim representation within the leadership of our larger community. This reality motivated us to create an organization that would strive to fulfill the spiritual, social, and educational needs of the Black Canadian Muslim community, in the hope of helping us reconnect and reclaim our community’s rightful place within the folds of Islam. 

       From the very dawn of Islam, we see its foundation built on an inclusive framework, one that united humanity and called all people to unite under one faith. When Prophet Muhammad (salla Allahu ‘alayhi wa sallam) was ostracized by the Meccan tribes he was forced to send most of the small community of Muslims that existed at the time away to escape. He turned to an African civilization for support. The Prophet showed no hesitation or any of the prejudice towards Black people that is still so visible among Muslims today. Instead, he viewed the people of Abyssinia (modern-day Ethiopia) as allies, fellow monotheists, who worshiped One God and strove to follow the teachings of Prophet ‘Isa (‘alayhi as salam). 

The Prophet’s demonstration of racial inclusivity is what facilitated this long standing and thriving relationship between Africa and Islam that continues to exist until today. 

   Islam’s position on racial equality is crystal clear. “O humanity, We have created you male and female, and appointed you races and tribes, that you may know one another. Surely the noblest among you in the sight of God is the most God-fearing of you. God is All-knowing, All-aware” (Quran 49:13). 

Black Canadian Muslims

This is why Black Canadian Muslims are often caught off guard when they interact with Muslims who outwardly acknowledge the Prophet’s example, while simultaneously submitting to cultural norms that dilute Islamic ideals and leave minimal room for the tangible practice of Islam’s teachings regarding this issue. 

For the most part, this experience extends to both Black Muslim’s reverts who returned to Islam in the last half century and their offspring, as well as those families who can trace their lineage back to early Islam. However, the descendants of the enslaved Africans whose ancestors were brought to the West via the trans-Atlantic slave trade who face a unique set of challenges because their ancestral identity was stripped away, who embraced Islam and the hope to join a community that practices and promotes anti-racism where they can truly belong. One can imagine the internal conflict they endure as their newfound community continues to marginalize them. Especially when they realize that the longstanding contributions of Muslims who looked like them are often neither valued nor celebrated. 

These realities motivated the formation of an organization that is rooted in Islamic ideology while striving to serve this group’s complex needs because of historical slavery and ongoing systemic racism. Most BCM members are individuals who reverted to Islam in the 1960s and 70s, as well as their children and grandchildren who they have strived to pass their love of Islam to. BCM’s main goal was to create a safe space in which Black Muslim families, especially our youth, could develop a connection as Muslims while countering the rejection they often face in the larger community.   

People often ask, “Why create a Muslim organization that focuses on one race?” 

The reality is that the Western Muslim Community has been dividing itself into culturally based organizations for the last three decades. As Muslims, we know that even though specific organizations may give themselves a culturally or racially neutral name, specific cultural groups often run certain mosques and organizations and most often cater to their cultural community’s needs. This practice, unfortunately, marginalizes some minority groups. This was a common experience expressed by many Black Muslims. Which is why we felt it was necessary to form a community group that strives to unite individuals, and families who share similar lived experiences. 

Over the last three years, we’ve managed to provide family, youth and children’s programs that serve our specific needs. For example, our annual BBQ and Eid celebrations, which have been attended by 100 or more Black Muslim participants. many of whom reverted 50+ years ago and their families as well as more recent reverts to Islam. 

The intention was never to divide, but to serve a marginalized group, until the larger community understands the value of including Black Muslims. The ideal has always been to see our larger Muslim community return to our Prophet’s example: where Muslims of all races, creeds and cultures feel respected, included and valued.   

Malika Harris is the co-founder of the Black Canadian Muslim organization in Toronto, Ontario.

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By Alaa Abdeldaiem 

Sep/Oct 2024

Every summer since 2014, a remarkable event unfolds that shapes the future of Muslim leadership across the U.S: The Muslim Youth of North America’s (MYNA) Annual Summer Leadership Summit (SLS). This July, the highly anticipated event gathered around 60 youth from across the country, each poised to take on significant roles as executive committee and regional executive committee officers. The summit is a transformative experience, combining technical training, spiritual development, professional growth, and interactive workshops to prepare these young leaders for their upcoming responsibilities.

The SLS cornerstone, its comprehensive technical training program, provides in-depth instruction on the practical aspects of leadership roles within MYNA. From learning how to effectively manage meetings, organize events, and follow various policies and procedures to mastering software like Google Suite, Notion, and more, participants are equipped with the essential tools they need to excel in their positions. Youth are also trained on the inner workings of fundraising, cold calling, marketing, outreach, project management, and similar activities. 

Spiritual Development

Recognizing that effective leadership in our community is deeply rooted in spiritual strength, the summit stresses spiritual development. Participants engage in sessions that deepen their understanding of Islamic principles and practices, Quranic studies, reflections on the Prophet’s (salla Allahu ‘alayhi wa sallam) life, and discussions on how to incorporate Islamic values into their leadership styles — activities designed to foster a stronger connection with their faith. 

Youth are joined by scholars and teachers such as Mufti Abdulwahab Waheed (co-founder, Miftaah Institute), Sh. Abdullah Waheed (director, Islamic Affairs at Flint [Mich.] Islamic Center), Ustadha Hazel Gomez (board member, Rabata), Ustadh Ammar Alquoqa, Dr. Jawad Shah, and others. The event prepares youth leaders to lead with integrity and purpose by nurturing their spiritual well-being.

“The environment was incredibly supportive and inclusive, making it easy to connect with everyone and share ideas,”said Farah H. “I left SLS feeling empowered, equipped with new skills, and ready to implement what I learned in my upcoming term as Vice President. This summer has truly ignited a passion in me to lead with purpose and compassion. I am grateful for this unforgettable experience and look forward to continuing my journey as a leader.”

The summit also offers a robust professional development program designed to enhance participants’ skills in areas that are crucial for their future careers and personal growth. Workshops on public speaking, time management, teamwork, and strategic planning provide invaluable insights and practical knowledge. Guest speakers from various professions share their experiences and offer guidance, thereby inspiring the youth to aspire to excellence in all aspects of their lives.

One of the SLS’ most dynamic aspects is its engaging, hands-on, and collaborative workshops. These interactive sessions inspire participants to actively contribute and learn from one another. Workshops cover a wide range of topics, among them how to give and receive feedback, manage different personalities on a team, utilize creativity, and develop a unique vision. 

Meaningful Group Activities

Fun challenges such as an obstacle course and an Islamic scavenger hunt also encourage youth to work as a team in the spirit of fun and learning. Through group activities, role-playing, and brainstorming sessions, participants develop creative solutions to real-world challenges and build strong bonds with their peers.

Beyond these training and development sessions, the summit also provides an invaluable opportunity for youth to connect and form lasting friendships. These relationships create a supportive network of like-minded individuals who share a common vision of our community’s future. By fostering these connections, the summit helps to build a united and resilient generation of leaders who will continue to support and inspire each other long after the event has concluded.

“SLS was a perfect balance of spiritual rejuvenation, skill building, and team bonding,” said Mahmoud E. “These lessons not only enriched my knowledge but also instilled a sense of pride and motivation to emulate the strength and dedication of the leaders that came before us in our everyday life and work.”

The impact of MYNA’s SLS extends far beyond the event’s duration. The skills, knowledge, and relationships gained empower participants to make meaningful contributions to their communities and beyond. As they step into their roles as MYNA executive committee and regional executive committee officers, these young leaders are well-prepared to lead initiatives, inspire their peers, and drive positive change. In short, they are ready to have a lasting impact on their communities and the world.

Alaa Abdeldaiem is the MYNA Manager in ISNA’s Youth Development Department

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By Shabnam Mahmood

Mar/Apr 2024

Muslim parents often face the dilemma of whether they should send their children to Islamic or secular schools. For some, it’s a simple decision, while for others many factors come into play. Islamic schools have recently seen an upsurge in enrollment. Islamic Horizons set out to see if this could be due to the recent changes in the public education curriculum regarding LGBTQ+ issues. 

Shaza Khan (executive director, Islamic Schools League of America [ISLA]) agrees there has been an increase in registrations for Islamic schools. ISLA is a board member of the Council for American Private Education (CAPE), which represents private schools nationwide. CAPE has noted a rise in all private schools’ enrollment across the spectrum, but has not necessarily linked it to state curriculum changes.

Wanis Shalaby (principal, Salam School) believes there has always been a gradual increase in enrollment in Islamic schools despite recent changes to the public education curriculum. 

“All administrators of well-developed Islamic schools seem to have witnessed higher enrollments at their schools over the past few years,” Shalaby said. “I believe there are multiple reasons for the current spike, among which are the challenges Muslim children face in the public school system, such as Islamic identity, gender identity, bullying, harassment and Islamophobia. These reasons have urged parents to seek a haven for their children in Islamic schools.”

Talk with Your Kids

Many parents consider Islamic schools to be a safer alternative. That convinces parents that some option is better than none, even when Islamic schools may lack resources in sports or extracurriculars. 

For example, the small Islamic school in Merium Abdullah’s area of Los Angeles is still trying to find its footing after the Covid-19 pandemic. Thanks to involved parents, the school has reopened and is growing slowly. Abdullah has two children in public schools and one in an Islamic school. She augments their education with Sunday School classes. Although she finds her Islamic school lacking in secular studies, administrative issues and other areas, she still recommends them over public schools. That said, she advocates instilling religious values early in children, especially those attending public schools.

“Parents should talk to their kids about lots of issues,” remarked Abdullah. “Kids should come to you before anyone else and be guided on how to navigate these discussions.”

Teaching her four children how to navigate the world is also a concern for Sabrina Chishti. “Raising kids in today’s society is already a challenging task. As a Muslim, there are added fears and responsibilities for parents to correctly guide our kids so they can navigate themselves in this constantly changing world,” she stated. 

Initially, Chishti believed public schools offered better options due to their state-of-the-art facilities and licensed staff. Eventually, she noticed her children beginning to use foul language and talking back. 

“The mental stress of navigating rights and wrongs in a non-Muslim school environment is tremendous for such young children. On top of all that, LGBTQ+ is now included in our district curriculum, and that’s a whole topic that we don’t want our kids exposed to in elementary school,” she noted. “After weighing the pros and cons of public school, we decided that Islamic school is the way to go … to preserve their innocence and give them a fair opportunity to make good decisions without societal pressures.” 

Within a year, Chishti saw her children become more respectful, priding themselves on how many surahs they had learned and how fluent they had become in their Quranic recitations. Al Huda Academy in Hanover Park, Ill., has a mission of “Adaab (etiquette) before Academics. It took me some time to truly understand this philosophy,” said Chishti. “But now that I see its impact, I have embraced its value.”

Administrators Weigh In

How are Islamic schools preparing for this curricular change in direction from public schools? “Communication is critical. We must understand what kids are going through,” declared Habeeb Quadri (superintendent, MCC Academy). “We need to educate students to learn their rights and responsibilities on how to navigate social issues. We advocate by trying to provide resources for students, such as halal food options and prayer in public spaces, and help students advocate for themselves. We also reevaluate what’s happening in society and how to handle it respectfully.”

Khan noted that Islamic school capacities aren’t increasing in proportion to the demand for Islamic education. Also, many Islamic schools are adopting public school curricula that contain material that doesn’t necessarily align with Islamic beliefs and views. She is advocating for a holistic curriculum renewal. 

“While Islamic schools may be facing a ‘good’ problem by having waiting lists, I would love for families to come to our Islamic schools because of what we’re doing well, not because of what they’re trying to get away from,” Khan stressed. 

Has the current societal pressure due to the change in public curricula put Islamic schools on alert? Quadri believes that Islamic schools have constantly been evolving. “We have always tried to tackle these topics with our students, for example, evolution, the existence of God, women in Islam, substance abuse and current issues.” 

Shalaby, whose Salam School has earned a 5-star school of excellence on the State of Wisconsin Report Card for the past three years, adds that schools trying to teach their students in a manner that uses dialog, critical thinking and fostering a culture of Islamic pride have developed a well-balanced, fully interactive Muslim-American generation. 

Shalaby explains that while he may not be able to speak for other Islamic schools in terms of gender identity Salam School’s students aren’t being raised in a bubble. “This topic is completely avoided in lower elementary and is addressed in an age-appropriate manner in upper elementary through high school. To this effect, the topic is addressed on multiple fora,” he added.

For instance, his school has a strong character education program, part of which addresses current events/topics during the morning assembly. LGBTQ+ is one of the topics addressed. In addition, this topic is also frequently addressed during the Islamic studies classes. Furthermore, the senior class must complete a mandatory semester seminar on contemporary issues in Islam, where LGBTQ+ is discussed and analyzed to its fullest extent, so that our graduating students can stand their ground when they are confronted on college campuses with this and other topics.

“Parents should not wake up at the 11th hour,” Shalaby said. “It is too late by then. Your work with your children starts before they are born, so work on yourselves first. Further, unless your home environment complements the school’s culture, work toward achieving a shared vision with the school.”

He advised Muslim students to “Be proud of who you are. You do not need to blend in by compromising who you are. The strength of our nation is the result of its diversity. You have a lot to offer. It is your duty to your religion and nation to be the best Muslims you can become.”   

Shabnam Mahmood is a Chicago-based author, freelance writer and educational consultant.

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