Can Muslim women become scholars of Islam? Should they become Islamic scholars?

Zainab bint Younus speaks to Anse Tamara Gray, a Muslim woman scholar, all about the role that women play in protecting the Islamic intellectual tradition and why it’s so important for Muslim women to study Islam at various levels and capacities. Anse Tamara shares her vision for Muslim women becoming leaders of the Ummah, and introduces Ribaat University as a way to pursue those goals.

Shaykha Tamara Gray is a traditionally trained scholar of the Islamic sciences, having spent twenty years studying in Damascus. She also holds a doctorate in leadership from the University of St. Thomas and a master’s degree in Curriculum Theory and Instruction from Temple University.

Dr. Tamara is the founder and CEO of Rabata, an organization for Muslim women, by Muslim women, dedicated to providing Islamic education in beautiful, creative ways. She also serves as a Senior Fellow at the Yaqeen Institute and is a member of the Fiqh Council of North America.

Related:

ShaykhaTalk: Female Scholarship Or Feminism?

[Podcast] From The Maldives To Malaysia: A Shaykha’s Story | Shaykha Aisha Hussain Rasheed

Podcast: Muslim Women’s Spirituality In Ramadan

The post [Podcast] Guardians of the Tradition: Muslim Women & Islamic Education | Anse Tamara Gray appeared first on MuslimMatters.org.

My daughter hears the shouting: “Free, free Palestine!” I try to mute the video, but it’s too late. Since our trip to Palestine last year, she has developed a kind of radar — anytime the word Palestine is mentioned within earshot, she rushes over to see what it’s about. She is drawn to her roots, pulled by something deep and familiar. She comes running to me, eyes wide with recognition and hope.

“Mama,” she says, “I want to go.”

In our home, justice isn’t something we just talk about — it is something we practice. We’ve discussed boycotts, what it means to use your voice with purpose, and how standing up to oppression is an act of faith. With all the protests these past months, she has joined them more than once, her small hands keeping rhythm with the drums as voices around her rose in unison.

But before she can finish her sentence, footage flashes across the screen of students being thrown to the ground and arrested. Confusion crosses her face. Her eyes search mine for an explanation. I froze. I realized in that moment something irreversible was happening — something I had hoped wouldn’t happen for a very long time.

My daughter was growing up in front of my eyes. These few seconds would shape her being faster than years of childhood ever could. For the first time, she was seeing just how unfair and unjust the world she lives in can be.

I tried to explain that some people don’t want others talking about the genocide happening in Gaza. Her brows furrowed. “But Mama, people are dying,” she said softly. “That’s never okay.”

That moment will stay with me forever: the first time my daughter experienced moral dissonance. It was a concept I had read about so many times, but I never felt the full weight of it until now. That painful awareness in her eyes that the values she has been taught to hold sacred do not always govern the world around her. For children, moments like this aren’t abstract. They aren’t “complicated.” They are simple and formative. They build the architecture of their belief systems.

Developmental psychologists like Lawrence Kohlberg tell us that as children grow, they move from obedience to conscience. They grow from doing what is expected to understanding why something is right or wrong. When that understanding collides with the punishments or silences of the adult world, they enter a moral freefall. Their conscience and consequence no longer align.

“Children are not born with distrust. They are taught it. They learn it by omission, by silence, by the lessons we are too afraid to name.” [PC: Melbin Jacob (unsplash]

What pushed them into this freefall? Realizing that their world punishes empathy toward Palestinians because it challenges the narratives of power. They realize that mourning the murdered is seen as defiance because the world refuses to acknowledge the oppressed.

Muslim children are taught that courage means standing for justice, but then they watch college students handcuffed for doing exactly that. They are told that honesty matters, but they see adults stay silent to keep their jobs. They see compassion rewarded only when it is convenient, and condemned when it challenges power.

This isn’t confusion. It’s something far deeper — it’s a spiritual and moral collapse. A wound that forms when their moral world shatters. Those in power have betrayed the very values they claim to uphold, and it has fractured our children’s moral foundation. In schools, we call it cognitive dissonance. In childhood, it simply feels like heartbreak.

Then we turn around and pretend to preach Social/Emotional Learning (SEL). We tell them to practice empathy. We tell them they must be self-aware. We teach them to make responsible decisions rooted in ethics. Yet the world they live in violates every one of these principles in plain sight. “Responsible decision-making” in our world has little to do with ethics. It’s about bottom lines, hidden agendas, and five-year plans that ignore human impact unless it aligns with profit or power.

How are we supposed to teach empathy when compassion for certain lives is punished? How can we model social awareness when silence is praised as professionalism? How can we ask for “responsible decision-making” when we, the adults, excuse violence because it’s “complicated,” —  which really means I don’t want to look closely enough to see the human cost?

For Muslim youth watching Gaza unfold, these lessons ring hollow. They are being asked to regulate emotions that adults are too afraid to name. They are being asked to build relationships in a world that others their faith. They are being asked to make “ethical choices” in a moral landscape that keeps shifting beneath their feet.

No wonder our kids are exhausted, anxious, and depressed. They live in a world that preaches empathy but rewards apathy. They live in a world that teaches inclusion but normalizes exclusion. The world keeps telling them, “Do as I say, not as I do.” Then we wonder why they don’t trust the systems that are meant to guide them. We wonder why they question everything. We don’t have a generation of children who “just listen” anymore because the world no longer makes sense.

The faith we once placed in authority no longer exists. We grew up believing the adults around us wanted to keep us safe. Our children are watching those same adults look away as their tax dollars kill tens of thousands of people who look and speak just like them. They are witnessing a moral dissonance so loud it drowns out every promise we make to them. Somewhere deep inside, their instincts whisper: trust no one.

Children are not born with distrust. They are taught it. They learn it by omission, by silence, by the lessons we are too afraid to name. When young people repeatedly witness injustice without repair, they internalize one of two messages: either morality is performative or they must carry the moral weight that adults have dropped.

And so they do.

They carry it.

They carry it in their sleeplessness and in their anger. They carry it in their posts, their protests, and their art. They begin to see everything as a cause because the world has shown them that indifference kills. Their restlessness is not rebellion…it is grief with nowhere to go.

Erik Erikson reminds us that adolescence is the stage of identity — of testing who they are against what the world says they should be. Albert Bandura’s social learning theory reminds us that children model what they see. So what happens when they are testing their limits in a world that models hypocrisy? When every adult in the room looks away instead of calling it out?

They learn that silence is safer than truth.
They learn that empathy must be rationed.
They learn that belonging requires erasure.

If we, as educators, want to heal this fracture, we have to start by being honest about it. We cannot ask students to “self-regulate” emotions we refuse to validate. We cannot praise “perspective-taking” while silencing their own perspectives with “It’s too complicated.” We cannot teach courage as a virtue while punishing its expression.

SEL without moral clarity becomes compliance training.
Character education without justice becomes performance.

When I think back to that night with my daughter, I realize she wasn’t just asking about Gaza. She was asking about justice itself — whether the world still has a conscience. I don’t want her heart to harden before it fully blooms. I want her to keep believing that justice, humanity, and truth still matter. I want her to keep believing that speaking for the oppressed is not a crime but a command.

As the chant for “cease-fire” echoes across the world today, people begin to find slivers of hope, but then the news breaks again: more assassinations, more bombings, more death. In that moment, I can’t help but wonder how deep this wound will go for our children.

They are living in a constant state of contradiction — hearing one thing on mainstream news while knowing, in their bones, another truth entirely. It’s a unique kind of dissonance. It is the dissonance that comes from watching the attempt to erase an entire society in real time: thousands killed, thousands more entombed beneath rubble, hundreds still breathing through dust and despair.

Yet, our children are still hearing people call this genocide “complicated.”

This is the work before us as educators and as parents: to rebuild moral trust. We need to show our children that the values we recite are not decorative words but living principles. We need to prove to them, through our actions, that integrity still exists somewhere between silence and survival.

We may not be able to undo the harm they have witnessed, but we can choose not to deepen it.
We can teach with moral courage.
We can speak with gentleness and understanding.
We can model what it means to be human in a world that keeps forgetting — because our children are watching, and one day, they will rise to rebuild what our silence allowed to crumble.

Related:

– Real Time Scholasticide: The War On Education In Gaza

– Ice Cream: A Poem On The Loss Of Childhood In Gaza

The post The Pedagogy Of Silence: What Muslim Children Are Learning About Truth appeared first on MuslimMatters.org.

Some of my favourite fantasy authors were Tamora Pierce, Garth Nix, and Ursula Le Guin. After much resistance, I eventually got into Tolkien and loved his lush prose. The common themes I loved throughout all the fantasy books were relatable characters facing impossible odds  (extra points for strong female characters!). I overlooked the fact that most, if not all, of these characters were default white.

Another unfortunate unifying theme that tied them together was the absence of the Islamic worldview. In the fantasy stories that I grew up consuming, there was no Necessary Being. There was either a total absence of the Divine, or human beings with supernatural powers instead of an Omnipotent God. This is still deeply concerning because every type of media we consume can either bring us closer to Allah or further away.  

Children and the Realm of Fantasy

The massive popularity and ongoing appeal of fantasy franchises like Harry Potter surely tell us something. Why do children like this genre so much? It’s exciting, interesting, and reminds us that there is more to this world than what we can understand with our senses. We know this as truth – the unseen realm and supernatural beings such as angels and jinn do exist.

“Fantasy novels are a creative expression of this curiosity about what we cannot explain through the material world alone.” [PC: Gabriela (unsplash)]

Human cultures across time and space have been intrigued by the Unseen, especially during eras that were not so oversaturated in technology. Once upon a time, our ancestors were so much more embedded in the natural world. In South East Asia, where I was born, it was common for humans to interact with jinn before Islam arrived on our shores. Alhamdulilah for the guidance of the Shari’ah, which forbade further contracts to be made with jinn, and instead, taught us to place our complete trust in Allah .

Fantasy novels are a creative expression of this curiosity about what we cannot explain through the material world alone. When fantasy novels are written by Muslims who love Allah and the Prophet , imagine the possibilities of the kinds of fantasy novels we can write. 

Conversations with Children about the Fantasy Genre

Beyond books, cartoons like K-Pop Demon Hunter are an incredible hit. This is an animated film about a K-pop girl band, who are secretly demon hunters, that must save their fans from a group of demons who have taken the form of a K-pop boy band.

My daughter watched the show with her friends during a playdate, and I made sure that we discussed it afterwards. That cartoon was a good opportunity to bring up a few points:

• Music really can make us forget about many things, including worship and the truth of the afterlife

• The depiction of the Underworld in that cartoon was false, compared to the truth of the different stages of our lives as humans: 
  • our souls being created
  • the world of the womb
  •  our life as human beings on earth
  •  our lives in the grave
  • Judgement Day
  •  our final destination in Jannah, inshaAllah. 

I am a big believer in talking to our children and listening to what they’re going through in every aspect of their lives – schoolwork, friends, Islamic studies, and media consumption. It’s not a good idea for parents to just let their kids watch or read whatever they like, as children are still developing their moral compass, spiritual understanding, and frontal lobe (the part of the brain that influences decision-making, emotional regulation, and personality). Cartoons, just like audiobooks, can be a family bonding activity and a good way to discuss reality versus fantasy. It’s an invaluable life lesson worth repeating: everything we consume can either bring us closer to Allah or further away.

It’s also never a good idea for parents – as tired as we often are – to mentally check out while our kids zone out to their favourite TV shows. We are responsible for nurturing them with praiseworthy habits, and in this day and age, a huge part of that is being aware of what kind of media they’re consuming.

We must talk to our kids about what they’re watching and teach them how to critically analyze the kind of themes the movies/books are teaching them, from both an Islamic and a healthy mindset point of view. This is how we can instill that active sense of learning in our kids from a young age, instead of allowing them to be default passive consumers. Teaching them the value of analyzing the media they consume might even encourage them to become God-centered creatives as well, if they are artistically inclined.

Writing My Own Fantasy Book

When I drafted my first middle-grade fantasy novel, How to Free A Jinn, I didn’t know if it would land a literary agent, let alone a publishing deal. I specifically wanted to write a fantasy novel from the Islamic worldview; the vast majority of fantasy novels I read have a total absence of Islam, and I wanted to add something beneficial to the existing body of fantasy literature. I wanted to write a book from the Muslim worldview, about a girl who has inherited the consequences of the pre-Islamic practice of making a contract with an ancestral jinn. I wanted readers to immerse themselves from a viewpoint I hadn’t read yet: a neurodiverse young Muslim girl who loves her faith, family, and culture. There’s nothing quite like seeing the lived experience of relatable characters on page.

For so many decades, I  have consumed media from characters from different worldviews. I wanted my own children, as well as other children, to experience something from my own worldview, for a change. It took less than a year to land my US literary agent, and at least another three more years before my Australian and then my American publisher took a chance on my book.
 I wanted other Muslim kids to see the love and bickering that happens in our families, and I wanted them to read about being only twelve and already facing hard decisions. Most of all, I wanted to write a character who made mistakes, but ultimately chose a path pleasing to Allah .

Book Reception

In Malaysia and Singapore, my book was incredibly well-received. So many of my readers shared that their families also had very similar jinn stories. It was so heartwarming to see young Malay girls cosplaying as Insyirah, my book’s main character, by wearing noise-cancelling headphones on top of their hijabs! To my surprise, there was a spectrum of reaction in Australia. Many Muslim readers and their families were very enthusiastic, because it was high time for our stories to get traditionally published. On the other hand, there were WhatsApp messages circulating, warning Muslim families not to read my book because it encouraged black magic – clearly, whoever started that rumor hadn’t even read my book!

How To Free A Jinn by Raidah Shah Idil

As my book will reach the US, Canada, and the UK at the end of this year, I hope and pray that the Islamic schools there will be more open to welcoming my book and the ensuing discussions in their schools. My book can actually be a launching pad for healthy discussions around the unseen, e.g., recognizing the difference between good jinn and bad jinn, staying away from sorcery, understanding the difference between mental illness and jinn possession, and, above all, turning back to Allah , always.

On the topic of jinn, a concerned Muslim parent asked me why I had ‘jinn’ in my title. I explained that the jinn stories in my novels could be taken literally, or metaphorically (ancestral trauma and resilience) – and either way, I didn’t want to mislead my readers by suggesting that my book was something that it wasn’t. There’s nothing inherently wrong with talking about jinn, as long as the actual lesson of the story is Islamic! I was shocked to learn that there are Muslim kids who honestly believe that Iblis is a fallen angel. I corrected this Christian misconception and taught them that angels do not ‘fall’ or sin, unlike jinn and humans. Iblis is a jinn who was elevated to the ranks of angels until he disobeyed Allah’s Command to prostrate to Prophet Adam .


Harnessing the Fantasy Genre To Influence Islam-Consciousness

Muslim children are already exposed to the fantasy genre at school and at home, either in books or through cartoons and movies. I believe in having proactive conversations with our children from a truth-based worldview. I also believe in writing our own high-quality fiction so both Muslim children and even non-Muslim children can enjoy reading our books, and perhaps one day, come to Islam too.

Reading fantasy novels is not the same as engaging in forbidden black magic. Those are two completely separate topics. If anything, a well-written fantasy novel can be a warning against engaging with black magic! If parents don’t feel equipped to have these conversations, then it’s time to learn and consult with experts who do. I’m not encouraging the outsourcing of hard conversations – this is a skill that gets better with practice – but I strongly believe that the natural bond between parents and children can be used in our favor when it comes to their media consumption choices, for as long as our kids trust our judgment and want our approval. That window of influence will reduce as they get older, so while they’re still young and long for connection with us, let’s make the most of it.

 In a nutshell:

• Ground your children in the truth of Islam and the Islamic worldview:
  • Completing the www.whyislamistrue.com course helped me immensely with this.
• Compare the Islamic worldview with the two different worldviews presented in cartoons, movies, and novels:
  • secular worldview (no God, only the laws of science)
  • supernatural worldview (superpowers and supernaturally strong human-like beings, but no Necessary Being) 
  • Islamic worldview (Allah is a Necessary Being who creates and maintains our contingent universe)

We come from a rich oral storytelling tradition teeming with fantasy elements; when done mindfully and consciously with Allah in mind,  fantasy novels can be a subtle and effective da’wah tool, inshaAllah. Muslim parents should not irrationally fear the impact of fantasy novels on our children, but navigate the genre with thoughtfulness and awareness of Islamic morals and values.

Related:

– [Podcast] How To Free A Jinn & Other Questions | Ustadha Raidah Shah Idil

– The Muslim Book Awards 2025

The post Muslim Kids Reading Fantasy Novels – Yea Or Nay? appeared first on MuslimMatters.org.

This is where Muslim chaplaincy could make all the difference.

Too often, teenage students are forced to shoulder immense emotional and spiritual labor for themselves and their communities. The demands of leadership roles in on-campus Muslim Student Associations (MSAs) can quickly escalate far past what they were initially meant to be. What would it look like if Muslim students had someone trained, trusted, and spiritually grounded to turn to? How beneficial might it be if students had someone beyond their own peers to take advice from? Someone embedded in the institution who could guide them not just in times of crisis, but through the quiet work of faith formation?

Such an individual is a reality for far too few Muslim students in the United States. However, the presence of a Muslim chaplain in this role could revolutionize the experiences of hundreds of thousands of Muslim undergraduates across the nation, helping build a generation of highly educated students who effectively integrate their faith identity into their day-to-day lives.

This model of care and mentorship is not foreign to our tradition. Our beloved Prophet Muhammad was not just a leader and lawmaker – he was a murabbī, a healer of hearts and soother of souls. Countless stories from the sīrah detail his compassion for the needy, ill, and impoverished. As the Qur’an says:

“There has certainly been for you in the Messenger of Allah an excellent example for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Surah Al-Ahzab: 33;21]

Emulating the Prophet goes beyond just observing rituals of prayer and worship; it means fostering communities rooted in mercy, emotional health, and spiritual resilience. At its essence, chaplaincy carries forward this Sunnah of emotional and spiritual caregiving.

The Landscape: Muslim Students on Campus

The presence of Muslim students as an organized body on US campuses is a recent development. Although Muslim student organizations were founded as early as the 1940s, the modern MSA system began at the University of Illinois at Urbana-Champaign in 1963. Muslim chaplaincy did not exist until 30 years later when the first part-time Muslim chaplain was hired at Wellesley College. Six years later, at Georgetown, the first full-time Muslim chaplain was introduced¹.

“The growth of the Muslim student population – and their increasing visibility on campus – has outpaced institutional support available to them.” [PC: Kawah Kaos Dakwah (unsplash)]

Impacts of Participation in Campus Religious Life

Though research is limited regarding Muslim university students specifically, numerous studies confirm that spiritual care and chaplaincy play a significant role in maintaining student mental health and overall well-being across Christian and interfaith communities during college years. Faith community support, in particular when directly led via chaplaincy, is integral in proactively addressing distress points for college students.

A comprehensive study by Saliba (2024) underscores the multifaceted contributions of university chaplains to mental health within the context of suicide prevention. Chaplains surveyed across international communities were reported to engage in various preventive practices, such as referring students to mental health professionals, offering community life services, providing support during exam periods, and discussing images of God or other religious figures. These activities not only address spiritual distress but also foster a sense of belonging and support among students, which are crucial factors in mitigating suicidal thoughts and behaviors².

Beyond addressing student distress from a spiritual perspective, participating in an active, chaplain-led faith community may indirectly alleviate academic distress as well. A 2021 study undertaken at Baylor University found that Christian students who attended on-campus church services at least once per week had higher GPAs, reported improved mental focus and academic resilience, and were less likely to engage in academic dishonesty than those who did not³. A study conducted by UCLA of over 100,000 incoming freshmen at institutions across the country found that students with high religious engagement had significantly higher rates of being able to find meaning in hardship and feeling at peace, indicating a greater ability to deal with hurdles in both their academic and personal lives⁴. Though data is ultimately limited on the direct influences of chaplains on student wellness, it stands to reason that chaplaincy involvement generally leads to a stronger and more active on-campus faith community, which is indicated to increase student wellness across multiple sectors of life.

However, while such involvement may be a reality for Christian communities on campuses, Muslim representation is sadly lacking. As universities have expanded religious life offices to serve Christian, Jewish, and interfaith populations, Muslim students were often left without a parallel advocate or advisor. While the aforementioned chaplaincy roles established at Wellesley and Georgetown in the 1990s and early 2000s marked a turning point—not only as acknowledgments of Muslim student presence, but as acts of institutional responsibility—significant work remains to be done.

Research conducted by a chaplaincy consulting firm confirmed the presence of approximately 150 Muslim chaplains across the over 4000 colleges in America, meaning less than 4% of US college communities have access to a chaplain⁵. This creates a vacuum in moments where spiritual care is most needed.

The Role of a Chaplain

Such an absence of spiritual care and leadership can leave a significant void in the lives of college students as they navigate critical stages of identity development and moral alignment. Having an adequately trained and engaged spiritual leader is integral for guiding Muslim students towards healthy, deen-centered lifestyles.

“Muslim chaplaincy stands out as a vital resource that bridges faith and modern campus life.” [PC: Nathan Dumlao (unsplash)]

The nebulous boundaries defining a chaplain’s responsibilities can be both empowering and challenging. While they may have the freedom to interpret their role as they see fit, they may also become overwhelmed with burdens that are outside of their field of expertise. As Muslim chaplaincy becomes more widespread in higher education, it is crucial to establish shared guidelines about the scope and nature of their role. This includes articulating expectations for prior training, ensuring access to ongoing training and support from older chaplains, and fostering collaborative relationships across university leadership. Doing so not only helps chaplains thrive in their roles, but also ensures that Muslim students receive the holistic, faith-sensitive support they deserve during one of the most formative periods of their lives.

Conclusion: A Call to Invest in Our Students’ Spiritual Future

In an era when students face increasing pressures around identity, purpose, and belonging, the presence of a Muslim chaplain can offer much-needed spiritual grounding, guidance, and advocacy. As institutions of higher education continue to diversify and expand their understanding of student wellness, Muslim chaplaincy stands out as a vital resource that bridges faith and modern campus life. 

But to fully realize the potential of this role, we can’t rely on universities alone. It will take the entire Muslim community – students, alumni, donors, community leaders, and everyday Muslims – to help build the scaffolding around chaplaincy positions and ensure Muslim students are not left spiritually adrift.

Here’s what you can do:

• Support institutions that train Muslim chaplains, such as The Islamic Seminary of America, the Association of Muslim Chaplains, and Boston Islamic Seminary. These programs ensure that chaplains are both Islamically grounded and professionally equipped for pastoral care.
• Reach out to your alma mater. Ask whether they have a Muslim chaplain on staff. If not, advocate for one. Share resources and help them understand the unique challenges Muslim students face.
• Encourage your local masjid or community center to connect with nearby campuses. Even part-time chaplaincy support—one day a week—can provide a lifeline.
• Give if you’re able. Many chaplaincy positions begin as donor-funded roles. A single scholarship, endowment, or fundraising effort can change hundreds of lives.
• Keep Muslim chaplains in your du‘ā. Their work is often quiet, emotionally demanding, and under-recognized. Pray for their strength, sincerity, and impact.

By investing in the development and sustainability of Muslim chaplaincy, we can help colleges and universities cultivate more inclusive, spiritually attentive environments. Let’s ensure that our students don’t walk their journeys alone. Let’s build a future where faith and education grow hand in hand.

Related:

– [Podcast] Hospitals And Healing: Islamic Chaplaincy | Ch. Sondos Kholaki

– From The Chaplain’s Desk – Reap The Rewards Of Being Mindful Of Allah

The post The Urgent Need For Muslim Chaplaincy On Campus: An Investment In Spiritual Futures appeared first on MuslimMatters.org.

Black Muslims in the United States are often referred to as “indigenous Muslims” (Love, 2017) who embody unique intersections of racial, religious, and national identities (Ahmed & Muhammad, 2019). This term highlights a long-standing and often overlooked presence of Black Muslims in the U.S., whose roots in American Islam predate many immigrant Muslim communities. Black Muslims have consistently shaped the religious, cultural, and political landscape of American Islam. Despite this historical significance, Black Muslims remain vastly underrepresented in educational research, particularly in higher education literature, where their student experiences are rarely examined. 

Although Black Muslims represent one of the largest racial groups practicing Islam in the U.S. (Schmidt, 2004), little is known about their educational realities, challenges, and resistance. Much of the existing research on Muslim students tends to focus on South Asian and Arab populations, often failing to account for how anti-Blackness operates alongside Islamophobia to shape educational experiences in distinct and compounding ways. As a result, the needs, identities, and insights of Black Muslim students are frequently overlooked in institutional responses to inclusion.

This article draws on existing literature to explore how systemic anti-Blackness and Islamophobia shape the lives of Black Muslim students, while simultaneously highlighting how they resist these forces through religious identity, cultural affirmation, and educational aspiration. In doing so, this work aims to challenge the erasure of Black Muslim voices in academic research and to contribute to a broader understanding of how race and religion intersect within the educational experiences of minoritized students. Centering Black Muslim students is not only necessary to address an ongoing gap in the literature, but also critical for building more just and inclusive educational environments where their histories and identities are affirmed.

Historical and Sociopolitical Context

To understand the present-day experiences of Black Muslim students, it is essential to first consider the historical and sociopolitical foundations of their identities. The positioning of Black Muslims in the United States must be understood through the legacy of white supremacy and racial exclusion. Auston (2017) argues that the practice of Islam in the United States has long been shaped by racial hierarchies rooted in anti-Black racism. For Black American Muslims, Islam has historically served as a vehicle for resisting structural violence, segregation, and racial inequality. 

The emergence of the Nation of Islam (NOI) during the Jim Crow era is a prime example. As Akom (2003) details, the NOI developed in response to racist policies and environments that excluded Black communities. Within such contexts, Islam became both a spiritual and sociopolitical force shaped by resistance. In an ethnographic study with high school students affiliated with the NOI, Akom (2003) found that these students developed a “Black achievement ideology,” allowing them to excel academically while resisting school norms that clashed with their religious and racial values. Their resistance manifested through peer support, cultural pride, and redefining success on their own terms. Although the NOI’s theological framework differs from Sunni or Shi’a traditions, its significance lies in how it historically enabled Black students to maintain their identities within oppressive educational systems.

“Black Muslim students navigate educational spaces that are often hostile to both their racial and religious identities.” [PC: Wadi Lissa (unsplash)]

Cole et al. (2020) emphasize the importance of understanding students’ multiple identities, especially those shaped by intersecting systems of race and religion. As such, analyzing Black Muslim student experiences requires an intersectional approach that can capture the compounding effects of multiple forms of oppression. For Black Muslim students, their marginalization is compounded by an entanglement of anti-Blackness and Islamophobia that demands an intersectional lens. Their marginalization is not only compounded by racism and Islamophobia, but also by the lack of recognition and support for their unique religious practices and cultural expressions within academic spaces (Auston, 2017).

Intersectionality and Compounding Marginalization

This intersectional framework helps us better understand how Black Muslim students navigate educational institutions that are often ill-equipped to support either aspect of their identity. Black Muslim students navigate educational spaces that are often hostile to both their racial and religious identities. Auston (2017) underscores how the dual stigma of being Black and non-Christian in a predominantly white, Christian-majority society places Black Muslims at a unique disadvantage. She mentions how “current manifestations of Black Muslim engagement with the unique intersectional impacts of marginalization arising out of the combination of being Black and non-Christian…is cumulative. To a large extent, Black American Islam has always been about the struggle for racial equality and religious freedom, shaped by the intersectional concerns necessitated by the fight on multiple fronts against state power, anti-Blackness, and entrenched White supremacy” (p. 20). Unlike their South Asian or Arab counterparts, whose experiences with Islamophobia may be racialized differently, Black Muslims face a historically entrenched anti-Black racism that predates and shapes their religious marginalization.

Ahmed and Muhammad (2019) further demonstrate how Black Muslim youth actively challenge these overlapping oppressions through spiritual grounding, community involvement, and cultural affirmation. These youth are not passive recipients of discrimination, but rather active agents who resist and reframe their realities.

Resistance and Black Muslim Brilliance

This active resistance forms the basis of what Rahman (2021) terms “Black Muslim brilliance,” a framework that reframes student agency and excellence through cultural and religious affirmation. A central theme across the limited but growing scholarship on Black Muslim youth is their strategic resistance to systemic marginalization. Rahman (2021) explores how Black Muslim students often opt out of U.S. educational systems entirely in favor of international or faith-based educational spaces. Drawing from an ethnographic study across Senegal and several U.S. cities, Rahman (2021) found that youth sought environments where Islamophobia and anti-Blackness were less pervasive. These spaces allowed students to nurture their spiritual and intellectual growth in affirming ways.

Rahman (2021) articulates the concept of “Black Muslim brilliance,” describing how these youth harness education as a tool for both personal empowerment and community uplift. She mentions how educational opportunities provided in faith-based settings often instill within students a commitment to addressing the social issues that impact Black communities. This brilliance is not defined solely by academics, but by a comprehensive growth grounded in justice, communal responsibility, and a strong sense of identity.

Similarly, Akom’s (2003) study of NOI students shows how alternative frameworks of success rooted in Black pride, religious commitment, and cultural resistance can produce academically successful students who do not conform to dominant educational norms. These examples suggest that Black Muslim youth are not struggling due to a lack of ability or aspiration, but rather due to structural barriers that deny the legitimacy of their identities.

To fully grasp the complexity of Black Muslim student experiences, it is important to distinguish them from those of other Muslim groups in the U.S. While Islamophobia impacts all visibly Muslim groups in the U.S., the experiences of Black Muslims are distinct due to the historic and ongoing realities of anti-Blackness. Auston (2017) argues that Black Muslim identities are forged in struggle, whether that is against slavery, segregation, mass incarceration, or religious exclusion. The convergence of racialized Islamophobia with entrenched anti-Black racism renders their experiences different from those of other Muslim groups. Recognizing this distinction is crucial in creating institutional responses that address the specific needs of Black Muslim students.

Conclusion

Black Muslim students occupy a liminal space at the intersection of race and religion, where both anti-Blackness and Islamophobia shape their educational experiences. They navigate an educational landscape that often fails to recognize and validate their intersecting identities. The historical and sociopolitical context of anti-Blackness and Islamophobia is crucial in understanding how Black Muslim students experience marginalization, but it is equally important to highlight their transformative responses to these challenges. 

Black Muslim students’ educational journeys are deeply shaped by their struggles against both racism and religious exclusion. However, their agency offers us crucial insights into how education can and should be transformed to truly affirm the identities and aspirations of all students. From resistance strategies in school to international educational pursuits, Black Muslims continually seek and create spaces that affirm their identities and values. To address the systemic inequities they face, both educational institutions and scholars must recognize their unique experiences and challenges and take meaningful action to create an inclusive, supportive, and just educational landscape. Educational institutions and scholars must begin to take seriously the voices and needs of Black Muslim students as central figures in the ongoing struggle for equity, belonging, and justice in education.

***

References

Ahmed, S. & Muhammad, H. (2019). Black American Muslim youth: Navigating environments, engaging new pathways. In Political Muslims: Understanding Resistance in a Global Context, 23-51.

Akom, A. A. (2003). Reexamining resistance as oppositional behavior: the Nation of Islam and the creation of a black achievement ideology. Sociology of Education, 76, 305-325.

Auston, D. (2017). Prayer, protest, and police brutality: Black Muslim spiritual resistance in the Ferguson era. Transforming Anthropology, 25(1), 11-22.

Cole, D., Hypolite, L., & Atashi, A. (2020). Black Muslims. In Islamophobia in Higher Education: Combating Discrimination and Creating Understanding. Sterling, VA: Stylus Publishing.

Love, E. (2017). Islamophobia and Racism in America. NYU Press.

Rahman, S. (2021). Black Muslim brilliance: Confronting antiblackness and Islamophobia through transnational educational migration. Curriculum Inquiry, 51(1), 57-74.

Schmidt, G. (2004). Islam in Urban America: Sunni Muslims in Chicago. Temple University Press.

Related:

– The Black Muslim Experience In K-12 Education

– Top 10 Books On Black Muslim History

The post Faith, Identity, And Resistance Among Black Muslim Students appeared first on MuslimMatters.org.

Student loans, often accruing crippling amounts of interest, are often taken as a given for Muslims in the West seeking higher education – but it doesn’t need to be that way! A Continuous Charity, a USA-based charity, is here to provide the option of a riba-free future for young Muslims pursuing post-secondary education.

In this episode, Faizan Syed, the co-founder of A Continuous Charity, speaks to Zainab about what ACC can do for Muslims seeking riba-free higher education in the West, and what that means for our communities at large. If you’re a university student, parent of a university student, or just want to help your community, this episode is for you!

Related:

Should I Take A Quarter Of A Million Dollars On Interest For Medical School Or Live A Terrible Life With Crushed Dreams Forever?

[Podcast] Interest-Free Student Loans with A Continuous Charity | Abdullah Syed

The post [Podcast] A Riba-Free Future With A Continuous Charity | Faizan Syed appeared first on MuslimMatters.org.

He leaves the specifics unspoken, allowing parental imaginations to fill the gaps with their worst fears. In the back of the room, young Muslims exchange knowing glances. Once again, their campus efforts (the dawn fajr prayers coordinated during exam weeks, the comprehensive mentorship systems developed for incoming Muslim freshmen, the tireless negotiations that secured permanent prayer spaces and halal dining options) are reduced to vague insinuations of moral compromise. The concerned nods from parents -who have never even visited these spaces- speak volumes about the power of suggestion.

The Subtle Betrayal

There exists a betrayal more subtle than outright rejection of faith. It operates within our own communities, powered by those who claim to protect Islam while undermining its future. It is the systematic dismantling of Muslim youth organizations under the banner of “moral vigilance.” While external forces challenge our faith, we fracture from within, transforming principles into weapons against progress. Have we forgotten the divine warning?

“O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful.” [Surah Al-Hujurat; 49:12]

This betrayal is particularly devastating because it comes from those positioned as guardians of our tradition.

When young Muslims are already navigating hostile environments where their identity is questioned, their faith is misrepresented, and their very presence is sometimes unwelcome, they deserve safe harbors within their own community. Instead, they often face a second front of criticism from those who should be their strongest advocates.

Many critics speak as though our educational institutions and youth organizations represent existential threats to Islamic identity, despite evidence to the contrary. The reality? The overwhelming majority of Muslim students maintain their prayers, fast during Ramadan, avoid prohibited substances, and strive to live honorably despite immense pressures.

Terms like “haram” and “bidah” are deployed with devastating casualness, transforming spiritual concepts meant for careful scholarly application into blunt instruments for social control. This linguistic violence does not strengthen faith; it fractures it, creating unnecessary divisions where unity is desperately needed.

Celebrating Our Youth’s Achievements

What critics consistently overlook, whether through oversight or intention, is the extraordinary achievement these young Muslims represent. Beyond the noise of criticism stands remarkable evidence: vibrant MSA communities, transforming inhospitable campuses into sanctuaries of Islamic identity, Young Muslims nurturing high schoolers at their most formative age. These are not mere social gatherings but sophisticated institutions where Quran study deepens, dawah reaches seeking hearts, halal dining expands, and belonging flourishes in environments that often question their very presence.

“These organizations provide essential lifelines that transform campus life for Muslim students.” [PC: Kiko Camaclang (unsplash)]

During Ramadan, these organizations frequently become essential support networks, with some planning community iftars strategically scheduled around midterms to ensure no student breaks fast alone during stressful academic periods. What mainstream narratives miss is how certain student groups, despite crushing academic pressures, coordinate full eight-rakat taraweeh prayers, organize transportation for late-night qiyam prayers at local masjids, and maintain spiritual discipline while embodying the prophetic emphasis on community building, the very foundation upon which Islamic tradition thrives.

Beyond spiritual practices, many establish dedicated prayer rooms through persistent advocacy with university administrations, often after years of negotiations. Some organize interfaith dialogues that challenge Islamophobia, execute sophisticated charity and volunteering initiatives that benefit wider communities, and create comprehensive support systems for incoming Muslim freshmen navigating campus life. Some have established weekly “chai and chats” that build brotherhood and sisterhood, sustaining students through the isolation that often accompanies minority faith status.

Across campuses, these groups negotiate for halal food options in dining halls, establish collective funding systems for brothers and sisters experiencing financial strain, and create resources that benefit Muslims and non-Muslims alike.

The leadership pipelines, governance structures, and resource management in some of these organizations exceed the effectiveness of established Islamic centers operating with decades of donations and professional staff. These aren’t amateur efforts, but sophisticated institutions built by students who apply Islamic principles to create models of community that many masajid could learn from.

These Muslim organizations nurture spaces where Islamic identity is worn without apology. Hallways resound with confident “As-salamu alaykum” greetings, spoken not in hushed tones but with dignified assurance. Young men fulfill responsibilities requiring physical presence, Sisters lead with intellectual rigor and administrative precision while maintaining unwavering commitment to their values.

Beyond protecting identity, MSAs transform souls. Cultural Muslims, raised with little more than Eid celebrations and occasional prayers, discover in these spaces what their homes never provided: Islam as a living reality rather than inherited custom. Their peers demonstrate faith not as a burden, but liberation. For truth-seekers adrift in a sea of relativism, these organizations become islands of clarity where authentic Muslim youth, intellectually engaged yet spiritually grounded, embody an Islam that speaks directly to modern hearts.

This living dawah converts more souls than a lifetime of formal lectures ever could; More astonishing still is Allah’s transformation of these newcomers into Islam’s most passionate advocates. Those who embrace shahada in these environments frequently become, within just months, the very speakers whose fresh perspectives move lifelong Muslims to tears, and some become activists whose principled civic engagement commands respect across campus. Having known both spiritual emptiness and fulfillment, these new Muslims bring unmatched conviction to their work. While critics obsess over minor infractions, Allah guides souls to eternal salvation through these imperfect but sincere communities. The critics’ fleeting words will vanish; the reward of those who guided others to goodness will remain forever, as our Prophet ﷺ promised: “Whoever guides someone to goodness will have a reward similar to the one who does it.”

What critics consistently misunderstand, is the remarkable balance achieved in these spaces, where tradition finds harmony with contemporary realities without compromise. These students aren’t diluting their faith but revitalizing it through practical application, proving that Islamic principles thrive when embodied with sincerity rather than performative rigidity.

Civic Courage

Perhaps most remarkable has been their civic engagement during watershed American moments. While others posted on social media or complained in private, these young Muslims mobilized thousands, educated communities, and shaped national conversations. From standing against the genocide of Palestinians to other humanitarian crises, they’ve demonstrated that Islamic values demand collective action.

MSA-led civic engagement [PC: HasanMajed (unsplash)]

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” [Surah Al-Ma’idah; 5:2]

The Hypocrisy of Selective Standards

The hypocrisy is striking. The same speakers who condemn young Muslims for gathering in cafes after taraweeh move comfortably through mixed gatherings at conferences and fundraising events. They enforce rigid standards specifically where young people gather, while granting themselves contextual flexibility. Our Prophet ﷺ warned: “It is enough evil for a person to belittle his Muslim brother.” The Quran cautions:

“O you who have believed, why do you say what you do not do?

Great is hatred in the sight of Allah that you say what you do not do.” [Surah As-Saff; 61:2-3]

This rush to judgment stands in stark contrast to our scholarly tradition. The great Imam Malik ibn Anas demonstrated true wisdom through intellectual humility. When asked why he would answer some questions with ‘I don’t know’ despite his vast knowledge, he replied: “Nothing destroys knowledge more than when a scholar is too ashamed to say ‘I don’t know.'” Yet today, self-appointed guardians appear to know everything about everyone’s failures, proclaiming judgments where even the greatest scholars would hesitate.

Constructive Criticism vs. Destructive Condemnation

These organizations deserve scrutiny -all Islamic institutions do-, but criticism must come with dignity and wisdom. When concerns arise, let them be delivered with the adab of our tradition: privately where possible, with specific remedies rather than vague condemnation, and wrapped in recognition of the broader good being accomplished. The Prophet ﷺ corrected without humiliating, guided without destroying, and nurtured growth rather than cultivating shame.

True guardianship means standing beside these young Muslims as they navigate complex realities, offering wisdom when asked and support throughout. This approach honors both the critic and the criticized. As Imam al-Shafi’i wisely noted: “I have never debated anyone without praying that Allah would cause the truth to flow from his heart to mine, and from my heart to his.” This spirit of mutual respect preserves the dignity of our youth while allowing their organizations space for growth.

A Message to Parents

Parents, consider carefully. The vast majority of Muslim youth maintain their faith through college years and beyond. They pray. They fast. They avoid prohibited substances. They strive for halal relationships.

Your greater concern should be their mental well-being in environments often hostile to their identity. Fear the consequences of isolation far more than the phantom threat of moral corruption. By fueling suspicion against these organizations, you may sever them from the very support system they desperately need. Remember Allah’s Command:

“And hold firmly to the rope of Allah all together and do not become divided.” [Surah Ali ‘Imran; 3:103]

A Call for Prophetic Wisdom

The Prophet Muhammad ﷺ, upon seeing a man being pursued for a sin, silenced those chasing him, saying: “You have not helped him with regards to Allah, nor have you helped him against his own self.” Where is this prophetic wisdom today?

What these youth represent is not merely the future of our community; they are its present. They are not Muslim leaders in training; they are Muslim leaders now, addressing challenges their elders often cannot see or understand.

Conclusion

Let those who rush to condemn our young people remember the words of Imam Ali: “Do not look at who speaks, but look at what is said.” The achievements of Muslim student organizations speak volumes, creating leaders, maintaining Islamic identity in challenging environments, and building sustainable structures for faith to flourish.

To those building these communities despite criticism: Your work stands as testimony. Every student who finds their way to Allah through your efforts is the true measure of success. “Indeed, Allah will not change the condition of a people until they change what is in themselves.” [Surah Ar-Ra’d; 13:11]

The sustainable future of Islam in Western contexts depends not on perfect adherence to every detail, but on building robust communities where faith can grow. The Prophet ﷺ said: “Make things easy and do not make them difficult, give glad tidings and do not repel people.”

Perhaps it is time we followed his example in how we treat those building the future of our faith.

Related:

– From The Chaplain’s Desk: Valuing And Nurturing Faith On Campus

– Quranic Verses For Steadfastness For The Valiant Protesters On Campus

The post Guardians Of Faith, Not Gatekeepers: Honoring The Work Of Muslim Student Organizations appeared first on MuslimMatters.org.

I’ve heard accusations that these individuals are merely businessmen, selling the religion, or in it for the money, along with other unfounded, damaging, and reckless statements. One of my teachers once said that scholars and imams are often caught between a rock and a hard place; they’re criticized no matter what they do. If an imam is struggling financially, living in poverty, and struggling to make ends meet, people criticize him, saying, “He should have gotten a secular education, pursued a career, or started a business —he must not be intelligent.” On the other hand, if an imam or scholar is well-off, and living comfortably, people accuse him of “selling the religion” and profiting from his knowledge.

My teacher was speaking about this dynamic in Pakistan (but it applies to many post-colonial Muslim countries), and unfortunately, these sentiments have found their way into our communities as well. This kind of discourse needs to stop. We do not have the right to question the intentions or sincerity of anyone, let alone someone who has dedicated their life to studying and serving the Muslim community. Do we really believe that someone would sacrifice their career, spend years abroad separated from family and comfort, living a life of hardship, just to earn a minimal wage as a resident scholar or imam? Let’s be honest—if they were after wealth, they would have pursued careers in medicine, law, IT, or business.

Scholars who spend their days and nights studying, teaching, researching, and imparting knowledge are often seen as having “nothing better to do.” But the truth is, they could be out building a luxurious lifestyle for themselves or starting their own businesses, but they choose not to. They’ve devoted their lives to the service of Islam, and the least we can do is provide for their basic needs. These individuals aren’t chasing after the dunya (worldly life) —they’re pursuing the hereafter. We, as a community, need to understand that there is absolutely nothing wrong with a scholar or imam being compensated for their time and effort. In fact, they should be compensated appropriately.

When we look at the ahādīth of the Prophet ﷺ, we find a narration that states,

“The thing you most deserve to take payment for is the Book of Allah.” [Al-Bukhari]

Based on this, scholars like al-Imām al-Shāfiʿī argued that it is entirely permissible to receive payment for teaching the Quran. However, other narrations warn against accepting money for teaching the Quran, leading some scholars to initially hold the view that it was impermissible. The Ḥanafī school of thought, in particular, adopted this position, especially because, historically, the state would provide imams, scholars, and teachers with stipends that allowed them to live comfortably.

But as time went on, the stipends and financial support diminished, and eventually disappeared. As a result, the position shifted, and it is now universally accepted that it is permissible for imams, scholars, and teachers to be compensated for their time. If we do not compensate them for their work, who will be responsible for teaching, researching, serving the community, and preserving the religion for future generations?

Some argue that scholars should work in other fields and teach for free. While that sounds ideal, most scholars would love to be in that position. But how much time can they devote to teaching while working a full-time job? How can they find time for research, building relationships with the community, self-learning, or spending quality time with their families? How can they handle the duties of counselling, mediating disputes, performing marriages, managing divorces, attending funerals, consoling the grieving, supporting parents and children in need, visiting the sick, and so much more? How can they build and nurture institutions, train and mentor future religious leaders, and ensure the continuity of Islamic knowledge?

Scholars and imams should be compensated well enough to live comfortably and provide for their families. They should not be struggling to make ends meet or living from paycheck to paycheck. They should not be dependent on welfare or subsidized housing, and they should have access to medical insurance and retirement plans.

We must recognize the immense value that local imams and scholars bring to the community. They provide essential services that are impossible to quantify: spiritual guidance, marriage and youth counselling, dispute resolution, conducting funerals, and providing bereavement support, among others. They also have civic responsibilities such as responding to crises, engaging with the public, attending local schools and colleges, and managing community events. Religious duties include delivering sermons, leading prayers, teaching classes, writing, researching, and organising Ramadan activities. They also handle civil duties like conducting marriages, interfaith work, and divorce cases. Pastoral care, such as visiting the sick and prisoners, mediating conflicts, and providing pre-marital and marriage counselling, is also part of their role. We must support and compensate them for the invaluable work they do.

Next time you wonder what your imam or local scholar does in his “free time”, he’s most likely doing one of the things mentioned above. May Allah ﷻ bless our imams, scholars, and teachers, and keep them sincere and steadfast!

Related:

– What Is An Imam Worth? A Living Wage At Least.

– Can American Imams Issue Binding Rulings?

The post Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi appeared first on MuslimMatters.org.

As parents, our top priority is the safety and well-being of our children. Teaching them how to recognize and respond to potential dangers is crucial. Here are some key points to help you guide your children in staying safe from predators:

Signs Children Should Know To Be Aware Of:

The post Keeping Our Children Safe From Predators: A Guide For Parents appeared first on MuslimMatters.org.

Over the years, MuslimMatters has published various pieces related to CSA (child sexual abuse) to serve as resources for the community.

• Preventing Child Sexual Abuse: What Can You Do?

Najwa Awad, a licensed social worker and psychotherapist, shares information on what Muslim parents and educators need to know about preventing CSA. This is necessary reading for anyone responsible for minors.

• Sex & the Ummah: Child Abuse Prevention & Advice for the Victims’ Families Part III

Saba Syed shares further CSA prevention tips, as well as spotting warning signs of abuse, and advice on moving forward.

• Sex & the Ummah: Healing is Possible for Victims of Molestation Part IV-A

This post acknowledges and validates the pain that victims of CSA experience, while providing suggestions on healing from abuse.

• Sex & the Ummah: Intimacy and Marital Problems for Victims of Molestation. Part II- C/D

This article examines common struggles that adult victims of CSA experience in relation to intimacy and marriage, shedding light on these stigmatized topics.

• Sacred and Civic Trust: Imam Calls Out Suspected Sexual Abuse In Friday Sermon

Our EiC Hena Zuberi supports Imam Nick Pelletier’s decisive actions in calling out CSA during a khutbah and underscores the Islamic obligation for all Muslims to stand against CSA, including through reporting to the authorities and pursuing legal action.

• Statement Against Abuse: The Female Scholars Network

The Female Scholars Network, and many supporting male and female scholars, issued a statement condemning abuse in all its forms, and calls for accountability.

• MuslimMatters Official Statement On Wisam Sharieff

MuslimMatters official statement on Wisam Sharieff.

Other Resources

The following are other resources regarding CSA, prevention of CSA, and religious/ spiritual abuse. These are not published through MuslimMatters.

• Keeping Our Children Safe from Predators: A Guide for Parents

Muhammad Rima, a licensed counselor, provides a valuable list of information for parents on warning signs, preventative measures, communication with children, and how to provide support regarding CSA.

• Religious/Spiritual Abuse Toolkit

The Family and Youth Institute, a Muslim organization for mental health and families, has developed a comprehensive toolkit to support those impacted by spiritual abuse.

• A Soulful Islamic Guide: Child Sexual Abuse Prevention: A toolkit for Muslim parents, practitioners, imams, and community members

This comprehensive guide discusses everything from myths about CSA, understanding grooming, recognizing signs of CSA, talking to children about CSA, and more.

• Physical Beatings and Sexual Abuse in Islamic Schools | In Shaykhs’ Clothing

Ustadh Danish Qasim talks about the dangerous phenomenon of physical and sexual abuse in Muslim schools.

• Addressing Sexual Abuse of Children: An Interview with Mufti Nawaz Khan

Mufti Nawaz Khan speaks about the importance of acknowledging and addressing CSA in Muslim contexts.

• On Grooming and CSA

Dr. Juhayna Ajami explains what grooming is, how it happens, and how victims are impacted.

Related:

On Power, Boundaries, And The Accountability Of Imams

I Encountered A Predator On Instagram

The post An MM Recap: Toolkits To Fight Child Sexual Abuse appeared first on MuslimMatters.org.