Critical Islamic Mindful Reading: A Reading Approach 

As a high school English teacher myself, I never think that reading fiction is simply an exercise of reading comprehension or a “waste of time,” especially when we approach whatever we’re reading mindfully. The biggest reason reading for pleasure can be so valuable is because fiction provides a safe space for us to explore and discuss personal and social issues. Using the characters and the fictionalized story, we don’t have to enter into the world of gossiping or backbiting in order to explore the messiness of life. Having a perspective from within a novel allows us to deeply empathize with the characters and better understand the complexities of the situations they experience. 

My mindset of trying to find valuable lessons in whatever I read started when I was a high school student. I would obsessively read all of my assigned novels for school and think–but what does Islam think about these stories and characters? What can I learn from this book to benefit me in my own life? When I got to college, I started asking, what Islamic stories from the Quran and Sunnah does this remind me of?

These questions are essential to my approach to “critical Islamic mindful reading.”  This mindful reading approach is inspired by “sacred reading,” which involves treating a secular, non-religious text similar to a sacred scripture–what does the novel teach you or guide you towards? Obviously nothing compares to the guidance provided by the Quran, so please don’t misunderstand this concept. That is where the critical part of this approach comes in. The ultimate source of wisdom and guidance is Allah –so always put Islamic ideas and teachings at the forefront of your mindful reading practice. Rooting this whole process in Islam is at the crux of this mindful reading approach and helps you explore your faith in a rigorous, healthy way. 

Getting Started

Once you’ve made some decent progress in the novel or finished it, figure out what major topics the novel explores that you want to spend some time thinking about. Is it patriarchy? Mental health? Sexuality? Racism? Materialism? Now it’s your job to do some research on the side and get your bearings within Islam’s general approach on these topics.  What does Islam say about patriarchy? You can look up articles on MuslimMatters, lectures on YouTube, find books, or talk to your learned friends or imam. You may also prepare more detailed questions, such as–does Islam value women’s engagement in society? 

PC: freestocks (unsplash)

It’s hard to find a “100% Halal” book, and what does that mean anyway? While I can’t pin down what could be a completely faultless book from an Islamic standpoint, it is relatively easy to determine what content crosses the line too many times or too extravagantly. For example, in Prophet Yusuf’s story, he faces the temptation to have an illicit relationship with a married woman. But how does the Quran describe and handle this content? There may be some gray area in this conversation and it is one I am not qualified to hold, but having a personal standard that respects Islamic boundaries is important. 

Once you’ve found a book that passes some sort of litmus test, there may still be some problematic moments or undercurrents. As you’re reading the novel and you’re finding objectionable things, note the highly problematic things that go against Islamic teachings and lifestyle. For example, is there an abusive relationship between family members or a character who steals? It’s important to not desensitize ourselves from major sins and to simply call them what they are. 

The Method for Critical Islamic Mindful Reading

Here are the three questions that will guide your mindful reading:

1. What Islamic stories from the Quran and Sunnah does this remind me of?
2. How would Islam address the big questions in the story? 
3. What can I learn from this book to benefit me in my own life? 

Step 1: Similar Stories in the Quran and Sunnah or Your Life

Find something from the Quran or Sunnah related to the story. It can be an example or a non-example.

I’ll give you some examples. In To Kill a Mockingbird, there is a false rape allegation that reminds us a lot of the incident with Prophet Yusuf and the governor’s wife. Let’s move on to a non-example. In Fahrenheit 451, Guy Montag finds a new calling at his doorstep, much like the prophethood of Muhammad . The husband-wife relationship between Guy Montag and his wife, Midlred, is the polar opposite of the support and love between the Prophet Muhammad and his wife Khadijah .  

Think about these examples and suss out how they relate to the novel you’re reading. Wonder about what these examples say when you put them in conversation with each other. This level of reflection and pondering might lead you to new insights into familiar Islamic stories, not just a way to think about the novel you’re reading! 

Step 2: Islam’s Stance on a Novel’s Big Questions

Tackle the big questions that the novel asks while thinking about what Islam’s answer would be to the same questions. This is a great way for you to make sense of what you’re reading within an Islamic paradigm. 

Here are some examples. What would Islam say about the materialism in The Great Gatsby? You may think of multiple parts of the Quran that teach us about the never-ending obsession with the dunya [Surat at Takathur, 102] and the lack of focus on doing good for the Hereafter [Surat al Kahf, 18:46] to come up with your stab at an Islamic answer, or a “thesis statement” or “claim.” 

Islam condemns the obsession with materialism in The Great Gatsby as a never-ending pursuit of unquenchable desires for the dunya that not only distracts from but also compromises people’s success in the akhirah. 

If you think about the notion of hearts finding ease in their spiritual connection to their Creator [Surat al Raad, 13:28], you may wonder about the pursuits of the characters in The Great Gatsby. 

To find peace and satisfaction, Gatsby should focus on his relationship with Allah as the most important relationship he prioritizes in his life instead of his relationship with Daisy. 

Here’s another (though non-bookish) example. Thinking of the animated Disney film, Encanto, Isabella is being forced into an engagement/marriage that she doesn’t want to be a part of–which is the opposite of what Islam preaches. The consent of the bride is necessary for a valid Islamic marriage and is one of the rights Islam reinforces for women. 

The wishes and desires of a young woman regarding major life decisions are something a family should always honor and seek to be aware of through positive family interactions. 

Or

Young women can easily be taken advantage of and should be protected and treated with extra care because of their vulnerable position in families and society.

What’s the point of going through this question? It’s using a novel as a case study for real life that allows you to explore messy, complex issues in real life. The world is far from perfect and identifying the Islamic paradigm helps us read mindfully and can protect us when life’s tests become overwhelming. 

Step 3: Lessons Learned from the Novel

PC: Ben White (unsplash)

The last thing you’ll want to talk about is the benefits of reading this book as lessons you can take forward with you into your own life. This imbues mindfulness into your “just for kicks” reading and provides you opportunities to develop your own wisdom without having to suffer through the experiences in the novel themselves. 

Here are some examples from novels I’ve already mentioned earlier in this post. 

Fahrenheit 451: Your spouse may have huge changes or upheavals in their life. It’s important to hear them out and support them, as long as they’re doing something good, to keep the marriage strong. 

The Great Gatsby: Don’t put someone in the place of Allah in your own life. Setting your whole life in pursuit of someone or something other than Allah is like worshiping that person or thing–and nothing is infinite, pure, or worthy of that attention other than Allah .

Conclusion

I wish you the best as you embark on these exciting literary journeys. You may find yourself shaken to the core at your findings! I hope you can use this mindful reading practice in book clubs and with readings from various media, like movies and podcasts. I pray that critical mindful reading is something you can benefit from and share with others.

Related:

  – Navigating Muslim Representation In Books: The Good, The Flawed, And The Ugly

– Podcast: Is Harry Potter Haram? Islamic Perspectives Of Poetry And Literature With Sh. Shahin-Ur Rahman

The post A New Way To Read Fiction: Critical Islamic Mindful Reading appeared first on MuslimMatters.org.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

***

Of Plans, Parenting & Genocide

by Hiba Masood

I love how we console each other with verses from the Quran. I love how we gear up for the last ten nights of Ramadan. I love that we’re thrilled if someone we know is invited for Umrah. I love that if one of us sneezes the other has a blessed response. I love how every time someone has praised my work they have given me a dua’.

I love Muslims with an earnestness that hurts. The Ummah is my most favorite thing in the world. To see it in pain gives me a deep searing grief. And to work for it, the greatest privilege I had never imagined to be afforded.

Recent months have made clear that the past was a mirage and the future is uncertain. We need strength and optimism to face whatever lies ahead. We need a plan. With a capital P.

Each and every one of us must urgently and immediately consider how we can expand our circle of influence, how we can be distributors of truth and goodness in our respective communities, how far into these turbulent waters we can throw the net of tawheed and righteousness, what changes we must make to life to become leaders and raise warriors in the army of Allah .

You know, those warriors we gave birth to. The ones in the next room right now, probably squabbling over iPad time.

The more I worry over how my kids are turning out and the more I see the ummah suffering, the more focussed my dua’ has become. I find myself suddenly unable to pray anything but the one specific dua’ which keeps coming to mind and tongue, almost unbidden. Again and again, I recite:

˹They are˺ those who pray, “Our Lord! Bless us with ˹pious˺ spouses and offspring who will be the coolness of our eyes, and make us leaders for the righteous.” [Surah Al-Furqan: 25;74]

Every time I see a brave man from Gaza consoling his family with verses from the Quran, I recite:

emphasis on the part about the pious spouse.

Every time I see a Palestinian mother weeping over her lost children, I recite:

emphasis on the part about my children being the coolness of my eyes.

Every time I feel a deep and urgent sense of responsibility to create more for the ummah of kids, I recite:

emphasis on the part about being a leader for the righteous.

It’s such a beautiful and comprehensive ayah, this verse in Surah Furqan. And it comes near the end of a long list of ayahs that encompass those qualities that define the true servants of the Merciful.

I want to focus on being a Servant of the Merciful. Very much. Except…

“I don’t know much about the red heifers.”
“I don’t know when Dajjal is coming.”
“I don’t know when or how Israel will stop.”

My kids ask me questions all day long and most of my answers start with “I don’t know.”

So instead I tell them what I do know: that my most fervent dua’ has become to work for the Ummah till the day I die.

I tell them that instead of letting anxiety and frustration over this brutal life shake my heart and worry my mind, I’ve made my Plan. I’m going to channel all my energy into the kids. Not just them, I hastily reassure them as mild panic flits across their faces. All Muslim kids.

My friend said, “the education of Muslim kids needs to be tackled like it’s a state of emergency.” Teaching is something I know. So I am on board immediately.

So just like I ask my kids, I tell parents to ask their kids: What are the three most important sites for Muslims? Makkah, Madina, Masjid Al Aqsa. What is Palestine? Count off defining virtues together: A beautiful place of olives and oranges. The land of Masjid Al Aqsa, where Prophet Isa was born, where RasulAllah went on his night journey to the heavens, where countless Prophets are buried, a place Allah said is filled with blessings.

If you can, ask them what is happening in Palestine? Keep your voice steady as you teach them the answer you want to hear, the CORRECT answer: A genocide. A violent occupation. By an illegal settler colonial entity called Israel. Listen to their subsequent (brilliant) questions and correct, console, muse, and marvel with them, even as you wonder inside, in situations like now, what is our role as parents, as Muslims, as guardians of the future of this Ummah.

I understand what we tell our children about the world and how we tell it, has always been a deeply personal thing for us mothers. There’s no right or wrong way or maybe there’s only wrong ways. We’ll find out later I guess. Some of us will avoid talking about reality entirely, some of us will say a lot of I don’t knows, some of us will gloss over the uglier parts and some of us will share a few really hard truths and then question ourselves as our kids’ eyes fill with tears.

How lovely to have such choices.

That’s what Black parents say when White parents don’t want to talk about race.

How lovely to have such choices.

That’s what I find myself thinking every time my kids argue over who is going to get more pieces of brownies at iftar. “Think of the kids in Gaza!” I want to scream at them approximately 75 times a day. But they are little. And there is only so much empathy I can ask of them after a long day of fasting.

Alhamdulillah, they are fasting. And like the ayah says, they are the “coolness of my eyes”. They really truly are. They are so good and sweet and earnest. Except…

I don’t know when my kids will learn the first 10 ayahs of Surah Kahf.
I don’t know if my kids would be able to stand hunger.
I don’t know how ready my kids are for what lies ahead.

More I don’t knows creep into my head.

I make another plan.

At the very least, as we muddle through this thing called “parenting during genocide”, we MUST give some general aqeedah-building thoughts to our babies. You know, the things we know:

“Nothing is fair in this world. Many things are frightening. Allah is bigger than all our ideas of fear and fairness. It’s all going to go from bad to worse. Terrible things are yet to be seen. As believers, we *know* how this is going to play out. (spoiler alert: we win in the end, Allahumma ameen.)”

Knowing what’s up ahead and how to cope with it is the great gift of Islamic knowledge.

And in case you need a few concrete steps on this, here we go:

For our Muslim kids and their future generations to be pious spouses, coolness of eyes, leaders of the believers, and prepared for a free Palestine, they must possess two essential character traits:

Strength + Optimism

Strength and optimism in a Muslim comes from five elements that, as parents, we must provide to Muslim kids:

1. Nurture unshakeable belief in the truth of Islam and every verse of the Quran
2. Equip them with deep knowledge about the past, present, and future
3. Train their minds to have correct thoughts and thinking patterns
4. Build courage and sturdiness in them and ourselves
5. Keep them connected to righteous people and the community of believers

Well, this is my plan anyways. This…and verse 25:74 on anxious repeat: 

“Our Lord! BLESS US with ˹pious˺ spouses and offspring who will be the coolness of our eyes, and make us leaders for the righteous.”

Emphasis on bless us, bless us, bless us.

What about you? What’s your plan?

Related:

– 5 Steps To Grow From Passive To Active Bystanders During The Genocide Of Gaza

– My Starry Night – How Van Gogh Gave Me A Glimpse of Allah’s Plan

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 19] Of Plans, Parenting And Genocide appeared first on MuslimMatters.org.

From birth to the age of two, children lack a full awareness of their identity and place in the world. As they venture into school and public environments, they do so with an incomplete sense of self, facing the challenge of understanding who they are, what’s expected of them, and how to navigate their emotions all while holding onto their Islamic principles. 

In the hustle and bustle of daily life, we sometimes forget to address these critical aspects until issues arise, and by then, it might be too late. Our children enter spaces and environments that may not always be welcoming to their Islamic identity.

In this article, we aim to shed light on this invisible load and provide guidance to Muslim parents on how to best support their children as they embark on a new academic year. Drawing on recent research, we’ll explore seven key areas of concern and offer practical insights to help parents navigate these challenges effectively.

1- Identity 

Research has shown that children begin developing their sense of self at a very early age. According to a study conducted by Grossmann et al. (2013), infants as young as five months old start forming a rudimentary self-concept. This development continues as children grow and interact with their surroundings. It’s essential for Muslim parents to acknowledge that being a Muslim in today’s world can be challenging, with many perceiving Islamic values and principles as outdated or peculiar. Whether your child attends public school or is homeschooled, it’s imperative to reinforce their Islamic identity at home first and foremost. Role modeling alone may not suffice; children’s brains undergo synaptic pruning, meaning they lose certain learning pathways if not consistently used. Therefore, practicing daily affirmations, incorporating dua’s (supplications), sharing Hadiths (sayings of the Prophet), and discussing real-life case studies can help solidify your child’s Islamic identity.

2- Peer Pressure

PC: Ben Wicks (unsplash)

Peer pressure is a familiar part of growing up, yet we often underestimate its significance during the early years. Regardless of the educational path chosen for your child, peer pressure inevitably weaves its influence, whether within the classroom, on the playground, or in today’s virtual learning spaces.

Preschoolers and adolescents alike tend to align their behaviors and viewpoints with their peer groups, even when they possess independent judgments.

A noteworthy study conducted in 2011 sheds light on this phenomenon. The research observed 24 groups of 4 children, aged between 4 to 9 years. Children from these groups frequently conformed their judgments to match those of just three peers, even when these peers had recently made erroneous and unanimous public judgments.

These findings underscore that peer pressure begins exerting its influence at a remarkably young age, with children in preschool years already showing sensitivity to the opinions of their peers as a primary social reference group.

It’s crucial, however, to recognize that peer pressure isn’t inherently negative. In fact, healthy peer relationships and friendships play a vital role in a child’s social and emotional development. The critical distinction lies in whether this peer influence is positive or negative.

To navigate this, role modeling, storytelling, and practical case studies can empower children to think critically and make sound decisions when interacting with peers. 

As the Prophet Muhammad ﷺ wisely reminds us, “A person is on the religion of his companions. Therefore, let every one of you carefully consider the company he keeps.” [Sunan Abi Dawud 4833]

3- Personal Safety 

With years of experience spanning both the private and public sectors, I can attest that personal safety is a subject often overlooked in a child’s upbringing. The roots of this issue often lie in children not having a clear understanding of their personal space and boundaries in developmentally appropriate ways.

Studies have shown that the developmental progression of children’s grasp of personal body safety is usually weak at first due to their naivete. 

Unfortunately, it’s not uncommon for children to encounter situations involving personal space violations within their own homes even before they embark on their school journeys.

The concept of personal safety, however, evolves within the home environment and takes on a different dimension outside the home and both need to be taught and discussed. Children should not only learn but also actively practice maintaining a healthy personal space at all times. Equally vital is equipping them with the language to articulate their boundaries and practice protocol for both inside and outside the home when they feel their personal safety is compromised.

 4- Personal Hygiene 

For parents of young children entering Pre-K or Kindergarten (3-4 years old), the transition from potty training to using public washrooms independently can be daunting. To ease this process, consider implementing practice runs during the initial month of school. These practice sessions allow you to supervise and guide your child as they develop this essential life skill.

However, it’s crucial to engage in a dialogue with your child’s teachers and school staff regarding accident handling procedures. Don’t simply assume that the designated teacher will handle such situations. Take the initiative to understand the school’s policies and clearly define your family boundaries. This communication should encompass both written and verbal agreements, ensuring that everyone is on the same page.

For older children, it’s an opportune moment to discuss the principles of purification in public spaces. Explore how they can maintain cleanliness in a way that preserves their ablution and purity of their clothing when using public restrooms. Equipping children with a pouch containing wet wipes, a small towel, spare underwear, and clothing not only reinforces their Islamic values discreetly but also empowers them with the understanding that upholding these values happens everywhere. 

5- Prayer and Islamic Studies

Through personal experience, I’ve come to realize that amid the busyness of the academic year, prayer and Islamic studies often take a back seat. The reality is that genuine success lies in nurturing one’s connection with prayer and Islamic knowledge. 

It’s important to establish prayer as a non-negotiable aspect of your child’s daily routine. Assisting your child with their prayers is not a choice but an obligation that extends beyond the age of ten. To ensure the seamless integration of prayer into your child’s schedule, review both their school and home learning timetables, and plan their Salah (prayer) accordingly.

Furthermore, engaging in a dialogue about how Islamic learning will persist within the home and after school is of utmost importance. Begin by selecting a specific Islamic topic to explore, in addition to Quranic learning. 

Always bear in mind that Islamic learning should continue within the household, regardless of your choice of schooling. As Allah reminds us in the Quran, reminds us,

“And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.” [Surah Taha: 20;132]

6- Academic Success

PC: Annie Spratt (unsplash)

Here is an irrefutable fact: success rarely occurs without planning. Conventional schools and many learning environments often fall short in teaching children how to learn—they simply anticipate learning to happen.

The new academic year presents a golden opportunity for parents to reevaluate and reinforce healthy study habits while nurturing their child’s individualized learning journey.

Consider the proactive measures you can implement now to evade the unwanted daily parent-child chase. Delegate responsibilities and establish clear boundaries in terms of academic expectations. Define what success signifies within each realm of learning.

It’s crucial to remember that you need not adhere to the school’s conventional criteria for academic success. In typical school settings, high grades are often regarded as the sole measure of achievement. However, within the sanctity of your home, accomplishments like praying on time and demonstrating effort and dedication to academic subjects are equally deserving of recognition.

Take a moment to reassess your priorities and formulate your distinctive criteria for success for your family. Prioritize attributes such as grit and resilience, for they are the bedrock of life accomplishments.

7- Mental Health

Many studies have shown that children are showing signs of anxiety as early as infancy in this day and age. The need for early interventions to foster emotional well-being has propelled a new field of study categorized as Infant Mental Health (IMH).

In the early stages of childhood, it’s incredibly important to provide children with spaces for respite, allowing them moments to break free from the daily rigors of expectations and learning. Free play, in particular, emerges as an essential component for nurturing a child’s mental, physical, and emotional faculties.

Additionally, it’s valuable to curate interludes of mental health practices throughout their day. For instance, incorporating Quranic recitations during car rides to and from school can provide a soothing backdrop, giving children moments of tranquility. Similarly, allowing children the autonomy to unwind after a day of learning—whether through self-directed activities, extracurriculars, or leisurely board games—becomes a conscious checkpoint for their mental health. Bedtime can also be transformed into an opportunity for children to share their daily experiences, promoting emotional well-being.

Older children, particularly those aged 10 and above, often witness a reluctance to openly discuss new challenges, regardless of parental encouragement. Therefore, having a trusted mentor or companion that the parents handpick can be highly beneficial. These individuals can provide an alternative outlet for venting, offering diverse perspectives and opinions that can enrich a child’s social and emotional growth whether in a school or a home setting.

To this end, let’s remember that education involves more than textbooks. Our children’s identity, resilience, mental well-being, and personal safety are hidden yet crucial aspects. Reinforce Islamic values to fortify their identity. Guide peer pressure positively through open discussions and role modeling. Teach personal safety and hygiene discreetly. Make prayer and Islamic studies non-negotiable. Academic success should encompass grit, resilience, and upholding Islamic values. Prioritize mental health with moments of respite and trusted mentors. By addressing these hidden facets, we equip our children for success in the school year and beyond.

[If you need further support like this and you’d like to follow my work, please subscribe to The Elite Family Newsletter for weekly posts on educational and controversial topics faced by the modern Muslim family. Together, we can navigate the complexities of raising our children with strong Islamic identities.]

Related:

– The MM Recap: Your Back-to-School Resource [Muslim Edition]

– [Podcast] Man2Man: The LGBTQ+ Curriculum, Public Schools, & Islamic Values | Omar Abdul Fatah

The post Back To School And Home Learning Success: The Muslim Edition appeared first on MuslimMatters.org.

Whether you’re home-schooling, embarking on a public school journey, sending your teenagers off to college, or even wondering how to tackle LGBTQ-related questions with the kids, we’ve got you covered with another MM Recap; this time with useful and relevant schooling-centered articles from the MM archives. Have a read!

Podcasts

 – [Podcast] Man2Man: Public School, Islamic School, Or Homeschool Education? | Omar Abdul Fatah

[Podcast] Public School, Islamic School, Or Homeschool Education? | Omar Abdul Fatah

– [Podcast] Man2Man: The LGBTQ+ Curriculum, Public Schools, & Islamic Values | Omar Abdul Fatah

[Podcast] Man2Man: The LGBTQ+ Curriculum, Public Schools, & Islamic Values | Omar Abdul Fatah

– Podcast: A Critical Look At Islamic Pedagogy

Podcast: A Critical Look At Islamic Pedagogy

– Podcast: Spare The Rod, Spoil The Child? Corporal Punishment & Islamic Education

Podcast: Spare The Rod, Spoil The Child? Corporal Punishment & Islamic Education

Back-to-School Advice

– Advice To Students Starting A New School Year

Advice To Students Starting A New School Year

– From Muslim Parents To Educators: A Back To School Resource

From Muslim Parents To Educators: A Back To School Resource

– MuslimKidsMatter | How to Survive School Without Swearing

MuslimKidsMatter | How to Survive School Without Swearing

Homeschooling

– 12 Tips For Suddenly-At-Home-Schoolers

12 Tips For Suddenly-At-Home-Schoolers

– MuslimKidsMatter | Stereotypes About Homeschooling: The Kids’ Response

MuslimKidsMatter | Stereotypes About Homeschooling: The Kids’ Response

– Is Homeschooling for Losers?

Is Homeschooling for Losers?

– Teaching Your Kids Time Management

Teaching Your Kids Time Management

– The Adventures of Homeschooling

The Adventures of Homeschooling

Islamic School

– 14 Topics All Islamic Schools Should Address During High School | Dr Shadee Elmasry

14 Topics All Islamic Schools Should Address During High School | Dr Shadee Elmasry

– Lessons from Ibrahim: Sacrifice and Islamic Schools

Lessons from Ibrahim: Sacrifice and Islamic Schools

– Child + Teacher + Parent = Quran Lessons

Child + Teacher + Parent = Quran Lessons

– Revitalizing Islamic Education for Children

Revitalizing Islamic Education for Children

University/College

– From The Chaplain’s Desk: Serve Others, Seek Knowledge, And Study The Quran

From The Chaplain’s Desk: Serve Others, Seek Knowledge, And Study The Quran

– Three Musts for Every Muslim College Student This Year

Three Musts for Every Muslim College Student This Year

– Navigating the College Experience: Nihal’s Narrative

Navigating the College Experience: Nihal’s Narrative

– How University Made Me a Better Muslim

How University Made Me a Better Muslim

– Advice for New University Students: Work Hard, Play Hard, PRAY harder

Advice for New University Students: Work Hard, Play Hard, PRAY harder

Sex-Ed

– Why Sex-Ed Should Be Given at Home and not in Public Schools

Why Sex-Ed Should Be Given at Home and not in Public Schools

– Sticky Situations: Helping Muslim Kids Navigate LGBTQ

Sticky Situations: Helping Muslim Kids Navigate LGBTQ

Parenting Series | Part V(b): The Reality of Sex-Education in Public Schools

Parenting Series | Part V(b): The Reality of Sex-Education in Public Schools

Parenting Series | Part VI: Sexual Education from an Islamic Perspective

Parenting Series | Part VI: Sexual Education from an Islamic Perspective

For Educators

– New School Year- Two Important Questions Teachers Should Ask Themselves

New School Year- Two Important Questions Teachers Should Ask Themselves

Rethinking How We Teach The Topic Of Sīrah In K-12 Settings

Rethinking How We Teach The Topic Of Sīrah In K-12 Settings

– O! Teacher, Stop Teaching

O! Teacher, Stop Teaching

Politics

– Islamophobia In American Public Schools

Islamophobia In American Public Schools

– Why American Muslims Should Celebrate A SCOTUS Victory For Christian Private Schools

Why American Muslims Should Celebrate A SCOTUS Victory For Christian Private Schools

– The Black Muslim Experience In K-12 Education

The Black Muslim Experience In K-12 Education

Is there a topic we’ve missed out on that you’d love to read/learn more about? Do let us know in the comments section below.

The post The MM Recap: Your Back-to-School Resource [Muslim Edition] appeared first on MuslimMatters.org.

With school starting for the year, Muslim parents are likely to find themselves rethinking what the best educational options for their children are. Keeping in mind faith, academics, and practicalities, what can Muslim parents really do for their kids’ educational and spiritual well-being?

Omar Abdul Fatah, a BC-certified teacher, sits down with Zainab bint Younus and Irtiza Hasan to discuss the different options Muslim families have for their children’s education. Comparing and contrasting public school, Islamic school, and homeschooling, brother Omar offers a new alternative to traditional homeschooling for Muslim families.

If you’ve wondered what options exist outside of traditional education tracks, tune into this episode and explore a whole new perspective!

Omar Abdul Fatah is a BC Certified teacher who has taught in Canada and abroad. He started his career teaching English in Japan before moving back to Canada to eventually join the Surrey school district as a high school teacher. After leaving the public school system, Br. Omar joined a local Muslim school where he helped establish a grade 8 and 9 program. He is currently the founder and president of QLM Learning, a distance learning support program for Muslim grade 4 to 12 students in the Lower Mainland, British Columbia.

Related:

[Podcast] Man2Man: The LGBTQ+ Curriculum, Public Schools, & Islamic Values | Omar Abdul Fatah

From Muslim Parents To Educators: A Back To School Resource

The post [Podcast] Public School, Islamic School, Or Homeschool Education? | Omar Abdul Fatah appeared first on MuslimMatters.org.

Involving Children in This Blessed Month

The holy month of Dhul Hijjah holds great significance for Muslims around the world, as it marks the arrival of Hajj, the 10 holiest days of the entire year, and Eid-al-Adha. It is a time of spiritual reflection and devotion.

While adults engage in worship and rituals, it’s important to involve children in the significance of this blessed month. Engaging them in arts and crafts activities related to Dhul Hijjah and Hajj can help them understand and appreciate the values and teachings associated with this sacred time.

Here are some creative and educational ideas for children to enjoy during this special season. These activities are designed for busy families and are budget-friendly. They involve little to no artistic or technical skills. Feel free to level up in the activity if you want to!

 – Create a Hajj Map

Use these activities within your own family, or invite friends over. Invite children to explore the journey of Hajj by creating a visual representation of the pilgrimage.

Level 1

Print out this map coloring page and activity from Productive Muslim’s website. Have children color the map’s landmarks and paste them onto the 2-page map.

Level 2

Provide a large poster board, markers, and stickers. Help them draw the key landmarks of Hajj, such as the Kaaba, Mount Arafat, and the Jamarat. Encourage them to label the different stages of Hajj and decorate the map with vibrant colors. This activity will help children visualize the steps of Hajj and deepen their understanding of this important religious journey.

Islamic Lesson

Hajj is an important journey that all Muslims should make. It is an experience people have been participating in even before the Prophet Muhammad first received the Quran. Hajj is also mentioned in many parts of the Quran, with specific landmarks of Hajj like Safa, Marwa, and Arafah named. or a fun Ramadan crafts session, or include these activities for children at the masjid during babysitting or Sunday School.

“In it are clear signs and the standing place of Abraham. Whoever enters it should be safe. Pilgrimage to this House is an obligation by Allah upon whoever is able among the people. And whoever disbelieves, then surely Allah is not in need of ˹any of His˺ creation.” [Surah Ali-Imran: 3:97]

 – Design Prayer Mats

Introduce children to the concept of the importance of prayer by designing their own prayer mats. This activity not only enhances their artistic skills but also helps build excitement and personal investment for daily prayers. Encourage them to express their creativity by drawing geometric patterns, Arabic calligraphy, or symbols associated with Hajj.

Level 1

Have children create a prayer mat made out of paper. Whether it’s a sheet of printer paper, construction paper, or a poster board, children can have fun creating a prayer mat that they can then hang up on the wall. Don’t forget to add some fringe by cutting the paper or adding tassels with yarn. You might even create a prayer mat banner, as seen here!

Level 2

Provide plain mats or large pieces of fabric along with fabric paints or markers. Children can then decorate as they wish!

Islamic Lesson

Take a moment to talk about how the prayer times are tied to the movement of the sun throughout the day. Teach your child that a Muslim plans their day around prayers, as this is the way Allah has intended for us to move through time every single day. Also mention how being in submission to Allah , particularly prostrating to him, is part of human nature as well as the nature of all other creatures.

“Have they not considered how the shadows of everything Allah has created incline to the right and the left ˹as the sun moves˺, totally submitting to Allah in all humility?” [Surah An-Nahl; 16:48]

 – Build a Model of the Kaaba

Constructing a model of the Kaaba can be an exciting and educational project. Encourage them to decorate it with embellished gold washi tape or markers to replicate the intricate details of the sacred structure. This hands-on activity will allow children to connect with the holiness of the Kaaba and understand its significance in Islam. Extra credit if you cut a slit at the top and use this Kaaba structure as a charity box!

Level 1

Use an existing cube structure for this craft, such as an empty tissue box, or identical 2-D square materials, such as wood blanks from a craft store. Paint or cover the cube with something black, such as construction paper. Adorn with details!

Level 2

Build the cube from scratch with cardboard. Guide children in cutting and assembling the pieces to create a three-dimensional model of the Kaaba. This may be a somewhat difficult and frustrating undertaking!

Islamic Lesson

Share about how the Kaaba was built by Ibrahim (As) and his son! This story provides an opportunity to draw attention to a positive working relationship between a parent and child.

“And ˹remember˺ when Abraham raised the foundation of the House with Ishmael, ˹both praying,˺ “Our Lord! Accept ˹this˺ from us. You are indeed the All-Hearing, All-Knowing.” [Surah Baqarah 2:127]

Conclusion

Engaging children in arts and crafts activities during Dhul Hijjah and Hajj season helps them connect with the rituals of Hajj and the values behind those rituals. Since the first 10 days of Dhul Hijjah are the most sacred in the entire year, it is important to mark these days before Eid with special moments so that children learn that this is another period of devotion, just like Ramadan.

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Foster Love For The Blessed Month With These 5 Fun And Easy Ramadan Crafts For Kids

The post 3 Fun And Educational Dhul Hijjah Activities For Children appeared first on MuslimMatters.org.

The biography of the Prophet Muhammad ﷺ serves as a foundational aspect of belief, creed, and the spiritual life of Muslims.¹ This point was eloquently emphasized in the Prophet’s final address to the Muslim community in what has been referred to as the khutbah hajjatul widaa’, or the sermon of the farewell pilgrimage. This was a sermon delivered by the Prophet Mohammad ﷺ in the 10th year after the hijrah, or migration to Madinah, shortly before his death.² In this address, the Prophet Muhammad ﷺ mentions all the essential aspects, beliefs, and practices in Islam with acumen, concision, and eloquence. Before closing his address and asking the people to convey his message to those who were not present, the Prophet ﷺ stated, “Reason well, therefore, O people, and understand words which, I convey to you. I leave behind me two things, the Qu’ran and my example, the Sunnah, and if you follow these you will never go astray.”³ As such, Muslims believe that the example and life of the Prophet Muhammad ﷺ, in and of itself, is a form of guidance for Muslims. This idea is reinforced in the Quran [3 (Surah Ali-Imran):31], “Say, if you love God, follow me (i.e. Prophet Muhammad ﷺ), and God will love you and forgive you your sins”.⁴

In other words, according to Muslim belief, true devotion to God can only be achieved through following the example of the Prophet ﷺ. It can be inferred from these examples that the study of the life and example of the Prophet Muhammad ﷺ is an essential discipline in any type of formal Islamic educational curriculum. Learning about the life of the Prophet ﷺ can broadly be approached through: the science of hadith, which are comprised of the Prophet’s sayings, actions, and his tacit approvals; the shama’il, which are descriptions of the Prophet’s appearance, manners, and life; Khasa’is, which are the descriptions of the virtues of the Prophet ﷺ; as well as through the sīrah, which is referred to as the biography of the Prophet Muhammad ﷺ documented in volumes devoted to this topic.

The focus of this article is to examine the sīrah as an Islamic academic discipline for K-12 curricula in Western contexts. The purpose is to provide educators with a sense of why the sīrah is an essential discipline, the sources it is derived from, and how it has been approached through various Islamic educational curricula, specifically examining the ‘I love Islam’ educational series.⁵ The reason it may be useful to examine this particular curriculum is because the ‘I love Islam’ program is regularly employed in North American Islamic educational settings, as well as various international contexts around the world. As such, critical analysis of this curriculum is useful for both domestic North American educators, as well as educators in different nations who employ this curriculum. The ‘I love Islam’ series discusses the topic of sīrah through a chronological approach exploring events in the life of the Prophet ﷺ in a linear fashion. In addition to examining this curriculum’s teaching of the sīrah, this article will also examine how the topic of sīrah has been assessed and evaluated using the The Islamic Studies Standardized Tests (ISST) standard, to better understand the learning outcomes and objectives of learning the sīrah through various Islamic educational curricula. This article concludes by discussing possible ways forward in the teaching of this discipline. I now turn to discuss why sīrah has been and continues to be studied by Muslims all around the world and its traditional sources.  

The Importance of sīrah in an Islamic Educational Curriculum and its Traditional Sources

Definition

PC: Anne Nygard (unsplash)

The term ‘sīrah’ is an Arabic noun. The Arabic language, like other Semitic languages, derives nouns from a triliteral root system. ‘Sīrah’ is a noun derived from the root saara (sa-ya-ra), which is a verb that denotes to move along, traverse, to travel, or to journey.⁶ The term ‘sīrah’ as an indefinite noun takes on the meaning of ‘way of walking; march; way of acting, conduct; life…course of life; biography’.⁷ When the definite article of ‘Al-‘ is attached to the term ‘sīrah’ it refers specifically to the biography of the Prophet Muhammad ﷺ. From the etymological roots of the term ‘sīrah’, one can infer that the reason ‘sīrah’ is derived from the root saara is because by learning about a person’s life, one is essentially traveling along that person’s path or journey, or walking in their footsteps. It is for this reason that the ‘sīrah’ of the Prophet Muhammad ﷺ, as an academic discipline, holds such high and honorable esteem in the lives of Muslims. For the purposes of this article, reference to the term ‘sīrah’, without the use of the definite article ‘Al’, will also denote the biography, life, and way of the Prophet ﷺ. To begin, we will first briefly describe why the sīrah was formalized into an academic discipline among the various Islamic sciences and why the topic of the sīrah commonly forms a foundational subject in most contemporary Islamic educational curricula.

Sources of sīrah

The two primary sources of knowledge in Islam are the Quran and sunnah (example of the Prophet Muhammad ﷺ).⁸ The authority of the Prophet ﷺ comes second only to the Quran, as implied in the verse “And obey God and the Messenger, that haply you may receive mercy” [3:132].⁹

The primacy of the Prophet’s example is also reinforced by his status as a legislator. As the Quran states “Those who follow the Messenger…who enjoins upon them what is right, and forbids them what is wrong, and makes good things lawful for them, and forbids them bad things” [Surah Al A’raf 7:157].¹⁰

There are numerous instances in the Quran where Muslims are commanded to follow the example and conduct of the Prophet Muhammad ﷺ. In addition to verse 31, chapter 3 mentioned above, other places in the Quran reiterate the same message. Chapter 33 (Surah Al-Ahzab), verse 21 states: “Indeed, you have in the Messenger of God a beautiful example for those who hope for God and the Last Day, and remember God much.”¹¹

Muslims have interpreted this verse in various ways, however; the general import of this verse implies that Muslims can learn from the example of the Prophet Muhammad ﷺ in various spheres and aspects of their lives. For example, the Prophet ﷺ was a spouse; through his example, Muslims can learn how to behave with their spouses. The Prophet ﷺ was also a statesman, a military commander, a father, a son, and a businessman. These are all domains that Muslims can learn from the Prophet’s example. Through the example of the Prophet Muhammad ﷺ, there is a living example of what ideal and perfect conduct should look like. It is not an abstract or theoretical discussion. Rather, the Prophet ﷺ embodied the best morals, character, and code of conduct that should be emulated in the various spheres that one occupies in life. 

The other primary reason the sīrah holds such a high and important position in contemporary Islamic educational curricula is because it helps Muslims understand the Quran in its proper context. As the Quran states in chapter 16 (Surah An-Nahl), verse 44: “And We have sent down the Reminder (i.e. the Quran) unto thee (the Prophet) that thou mightest clarify for mankind that which has been sent down unto them, that haply they may reflect”.¹²

As such, the Prophet ﷺ is an expounder of the Quran. Some of the verses of the Quran hold clear, literal meanings that can be interpreted outside of a specific context. However, many verses of the Quran were revealed for specific purposes over the span of 23 years of revelation and have a specific application or meaning tied to them.¹³ As such, studying the sirah can help contextualize some verses of the Quran, giving the reader a deeper understanding of these verses.

The Sunnah of the Prophet ﷺ is explained through hadith. Hadith literature encompasses a number of volumes and compilations by various authors from approximately the 9th century CE onwards.  Analysis of hadith is an expansive Islamic discipline, which ranks the various sayings of the Prophet ﷺ from rigorously authenticated to fabricated. The most renowned of these books, referred to as al-Sihah al-Sittah (The Authentic Six), are the collections of Sahih Bukhari, Sahih Muslim, Sunan Abu Dawud, Jami al-Tirmidhi, Sunan al-Sughra al-Nisaa’I, and Sunan ibn Majah.¹⁴ By studying the biography of the Prophet Muhammad ﷺ, Muslims are able to better understand the specific rulings, as well as acquire a more nuanced and deeper understanding of the verses and stories outlined in the Quran and hadith literature. 

This point is particularly relevant when, for example, discussing the infamous ‘verse of the sword’ [chapter 9 (Surah At-Tawbah), verse 5], in which part of the verse states: “slay the idolaters wheresoever you find them, capture them, besiege them, and lie in wait for them at every place of ambush.”¹⁵ By reading this verse holistically, within the context of its revelation, and through the lens of the sīrah, it is quite obvious and clear that this verse is describing a specific circumstance and does not hold a general application. As such, through the study of the sīrah, there is greater potential for the Quran and hadith literature to be understood more fully and in a historical context. As is clear from the above discussion, sīrah is an important Islamic discipline that forms an essential component in an Islamic educational curriculum. There are several foundational sources of the sīrah that help us understand how this discipline developed and has evolved over the years.     

The sīrah is an academic discipline that historically has been derived from several sources.  Two important sources are the Quran and hadith literature. Both provide details of instances and stories of the Prophet Muhammad’s life from his birth until his death. For example, chapter 80 of the Quran describes a moment in the Prophet’s life, when a blind man came to the Prophet ﷺ seeking religious guidance and the Prophet ﷺ  turned away because he was inviting more prominent members of society to Islam. The Quran mildly admonished the Prophet ﷺ for this incident. In another instance in the Quran, chapter 33 discusses the circumstances and events surrounding the Prophet’s marriage to his adopted son’s ex-wife, Zaynab , which was a prohibited custom in pre-Islamic Arabia. Similarly in the hadith literature, we are replete with stories and examples of the Prophet’s life. In one hadith narrated by the Prophet’s wife Aisha , she mentions the Prophet’s playful nature with his family and how they would race one another.¹⁶ In another hadith, also narrated by the Prophet’s wife Aisha , she asked him if he had encountered a day more difficult than the loss at the battle of Uhud, whereupon the Prophet ﷺ discussed his expulsion and brutal treatment from residence in the city of Ta’if prior to his migration to Madinah.¹⁷ What is important to note here, is that these two sources of the sīrah do not give a chronological account of the Prophet Muhammad’s life. Rather, various moments of the Prophet’s ﷺ life are captured but these moments are not constructed as a coherent narrative of his life story.

Beyond the Quran and hadith literature, the main sources of sīrah are books specifically devoted to documenting the biography of the Prophet Muhammad ﷺ. These sources began to emerge in the generation after the companions of the Prophet. Some chroniclers were the sons of companions of the Prophet Muhammad ﷺ. The most famous of these was ‘Urwa ibn Zubair (d.713 CE), who was the son of the famous companion Zubair ibn Awwam (d.656 CE), as well as the nephew of the famous wife of the Prophet ﷺ, Aisha bint Abi Bakr (d. 678 CE). Another famous chronicler from this early generation was ibn Shihab Az-Zuhri (d.741 CE). However, the works of these early scholars are no longer in existence today. Their works are referenced by other early scholars documenting the sīrah. The generation after this saw the emergence of the most renowned and comprehensive compilation of the sīrah, the sīrah of Muhammad ibn Ishaq (d. 768 CE). This momentous volume was written within the first two centuries of the hijri Islamic calendar.¹⁸ This work compiled the biography of the Prophet ﷺ in chronological order with a chain of narrators. The work of ibn Ishaq no longer exists as a stand-alone text. However, the work of Abdul Malik ibn Hisham (d. 833 CE), al- sīrah al-Nabawiyyah, which summarized the work of ibn Ishaq in the third century of the hijra, continues to exist and is considered one of the earliest and most comprehensive works on the biography of the Prophet ﷺ.

To this day, ibn Hisham’s work on the sīrah is considered to be one of the most important sources of sīrah. However, there have been some important contemporary sīrah volumes, which fall under the ‘Sahih Al-sīrah’, or authenticated sīrahliterature. These include the works Sahih al-sīrah al-Nabawwiyya by Ibrahim al-‘Ali (1995), al-sīrah al-Nabawwiyya: ‘Ard waqa’I wa-ahdath by Ali Muhammad Al-Salabi (2008), Ar-Raheeq al-Makhtum: The Sealed Nectar by Safiur Rahman Mubarakpuri, as well as others. It is noteworthy that the sīrah, as an academic discipline, was being organized and codified even before the hadith literature, which took place in the third century of the hijra.¹⁹ This points to the importance the early generation of Muslim scholars gave to the study and documentation of the biography of the Prophet Muhammad ﷺ. It is critical to note here that in these traditional works, there was not as much academic rigor for the authentication of the sīrah, as there was for the compilation of hadith literature. As the hadith literature is one of the most important sources for deriving Islamic law, an entire science of hadith compilation developed to ascertain the veracity of the sayings of the Prophet ﷺ. This level of rigor and authentication is not present in the traditional compilations of sīrah, as it is not considered a source for deriving Islamic law. However, several more contemporary works have been developed to provide a more rigorously authenticated narrative of the Prophet Muhammad’s biography.

Having described why the study of the sīrah is essential for Muslims and its traditional sources, the article now turns to discuss how the topic of sīrah has been taught through 1-12 Islamic educational curricula in Western contexts.

Analysis of Islamic Educational Curricula and How it addresses the Topic of the sīrah

The ‘I love Islam’ series

PC: Andrew Ebrahim (unsplash)

‘I love Islam’ is an American-based Islamic curriculum developed by Islamic Services Foundation, based in Dallas, Texas. The ‘I love Islam’ series is an extremely popular Islamic educational curriculum and has been used widely in North America and internationally. The ‘I love Islam’ curriculum covers several essential Islamic themes and topics for grade levels 1 to 12. The topic of sīrah is covered throughout the years 1 to 12 with varying levels of focus at the different grade levels. For the most part, the ‘I love Islam’ series covers the topic of sīrah in a linear fashion throughout the grade levels. As such, major chronological historical events serve as the basis for lessons and topics that are covered in the textbooks. For example, year one of the textbooks begins with basic information about who the Prophet Muhammad ﷺ was, what Muslim beliefs are about him, and other basic biographical information. 

The chapter proceeds by describing a linear historical account of the biography of the Prophet Muhammad ﷺ beginning with his birth, parents, lineage, and clan, as well as major events in his life prior to the advent of prophethood, such as the death of his father, his upbringing with his foster mother Halima, and the death of his mother.²⁰ In addition to basic biographical information, the year one book of ‘I love Islam’ also covers qualities and characteristics about the Prophet ﷺ. In chapter 3 of the first book, entitled ‘Muhammad worked hard’, the chapter touches on Prophet Muhammad’s early work as a shepherd, his kind and merciful treatment of animals, and his good qualities and dealings with other people.²¹ In this discussion of ‘Muhammad worked hard’ there is some break from a linear historical account of the sīrah and some focus on thematic issues.

Another issue that becomes obvious when examining the ‘I love Islam’ curriculum is that there is considerable redundancy of topics and themes covered from year to year. For example, years 1 to 3 all cover basic features and characteristics of the Prophet’s childhood and his family members without providing a substantial difference in content. It is understandable that there will be some overlap when covering the sīrah from one grade level to the next, however, when the assessments in the textbook do not require students to delve into a deeper analysis of these themes and the primary focus is on surface-level learning and the recall of factual information about historical figures and events, inevitably, students will be only engaging with lower-order thinking skills, such as defining, recalling, listing, and describing.²² The study of the sīrah should have relevance in the lives of students. They should be able to make meaningful connections to the life story of the Prophet ﷺ for their spiritual enrichment and to develop a deeper understanding of the primary sources of knowledge in Islam, the Quran and Sunnah. One must question if these objectives are attained through the memorization of historical facts and events. 

The topic of sīrah becomes less emphasized in later years of the ‘I love Islam’ curriculum. From year 6 onwards, most of the discussion of the sīrah relates to historical events of the Medinan period, the period after the Prophet Muhammad ﷺmigrated from Makkah to Madinah and become the head of state. Similar to the Makkan period of the sīrah, the Madinan period described in the ‘I love Islam’ curriculum focuses on the retention of factual information such as descriptions of important events, names of key companions of the Prophet ﷺ, and individuals or groups that were allied to the Prophet ﷺ or hostile towards him. Consequently, students are rarely challenged to engage in higher-order thinking processes such as analyzing, synthesizing, and creating original work to demonstrate a deeper conceptual understanding of themes in the sīrah. For example, instead of recalling specific events, such as battles of the Prophet ﷺ and when they occurred, students can explore why these conflicts arose to understand the notion of a just conflict, and how the nature of these conflicts evolved as the conditions of Muslim community evolved. Instead of students being able to recall which Jewish tribes were expelled from Madinah and when, students can analyze what were the overriding benefits of the expulsion of these communities in preserving the interests and safety of the Muslim state in Madinah. These higher-order thinking processes not only develop a deeper understanding and appreciation for the sīrah, but in light of all the attacks and misinformation hurled against Muslims in non-Muslim majority contexts, such understanding can help young Muslims defend and take pride in their faith traditions. Furthermore, engaging in these higher-order thinking processes invites students to think about the sīrah in a more profound and introspective way, which can facilitate making real-life connections with the topic. 

Furthermore, this approach to learning the sīrah, in a more thematic way, correlates with how the Quran teaches us about the life of the Prophet ﷺ. The Quran is not a history textbook that simply describes events in chronological order. Rather, the Quran draws on events in a thematic way. This approach enables the reader to derive lessons and insights through a reflective reading of the text. In contrast, most of the discussions of sīrah at the senior levels (grades 9 to 12) of the ‘I love Islam’ curriculum primarily focuses on conflicts and wars fought by the Prophet ﷺ and his companions. Though these battles have important historical significance and are a part of the biography of the Prophet ﷺ, students are unlikely to make meaningful connections to these topics in the current context. As senior students, particularly in Western contexts, grappling with issues of identity, integration, and self-awareness, many other useful themes can be extrapolated from the sīrah to make learning this subject more meaningful to them.  

Assessment and Evaluation of Sīrah in Islamic Educational Curricula

PC: Taylor Flowe (unsplash)

In the ‘I love Islam’ educational curriculum there are some basic formative assessments. However, the thrust of these questions are focused on surface-level factual information.²³  For example, the textbooks ask basic questions relating to what the Prophet’s first job was, what was his second job, how did he help people, did people trust him, what did people call him, the name of his wife, his children, and other family members. The emphasis on assessments in the years 1 to 3 books is the recall of factual information and no real meaningful attempts for deeper or conceptual understanding. This is a common theme in the ‘I love Islam’ textbooks at the senior levels as well. The overarching approach to the curriculum of the ‘I love Islam’ series can be described as a two-dimensional approach to curriculum design.²⁴ Two-dimensional approaches to curriculum design place primary emphasis on the recall of factual knowledge and the performance of basic-level skills in relation to the content. This differs from three-dimensional approaches to curriculum design, which place a stronger emphasis on conceptual understanding in addition to the recall of basic factual information and the performance of tasks, which provides a foundation for higher-order thinking processes. Engaging with content through higher-order thinking processes enables learners to draw more real-world and personal connections with the content. Through these connections, students are able to transfer their learning into different contexts and scenarios.²⁵ Ultimately, the potential utility of applying this approach for the study of the sīrah for Muslim children is that they could derive concepts, ideas, and lessons from the sīrah that they can find resonance within different circumstances they may encounter in life. 

The Islamic Studies Standardized Tests (ISST) is a criterion-referenced instrument designed to provide schools with data on primary school students’ ability to master concepts in the fields of Quranic studies; sīrah and hadith; aqidah, fiqh, and akhlaq; and Islamic history.²⁶ The ISST is an assessment tool derived from various Islamic educational curricula, in consultation with major Islamic education schools, and conforms to the content of Islamic education textbooks including the ‘I love Islam’ series, IQRA’, Good Word, as well as other internationally renowned Islamic education textbooks.²⁷ It is useful here to describe the standards set out by the ISST for the topic of sīrah, as they are a reflection of the various learning outcomes of the Islamic educational curricula that the ISST draws from. These standards include knowledge and comprehension of the sīrah; respecting the Prophet ﷺ; interpretation of events in one’s own life through the teachings of the Prophet ﷺ; and characteristics of the Prophet ﷺ as the best role model to follow. 

Each of these standards has a set of three to six competencies, which are indicators of attainment of the standards. The first standard focuses on surface-level factual information, which typically can be characterized as important events throughout the lifetime of the Prophet Muhammad ﷺ. These include major events like the birth of the Prophet ﷺ, the beginning of his Prophethood, his migration from Makkah to Madinah, the conquest of Makkah, and other important events. The second standard is focused on the devotional or spiritual dimension of studying the biography of the Prophet ﷺ, which should engender a sense of love and respect for the Prophet ﷺ. These first two standards form the basis of any discussion of sīrah, that is knowledge of the basic events, which constitute the historical record of the Prophet’s life, as well as knowing about the Prophet ﷺ to gain a sense of love and respect for him. These standards serve as a foundation for a program of study, which teaches the biography of the Prophet ﷺ from a religious/devotional perspective.

The next two standards of ‘interpretation of events in one’s own life through the teachings of the Prophet’, and ‘characteristics of the Prophet ﷺ as the best role model to follow’ are standards, which attempt to make the study of the sīrah meaningful and relatable to students. It is refreshing to note that these standards reflect how Islamic educational curricula, increasingly, are not only concerned with providing students with basic historical facts about the biography of the Prophet ﷺ and encouraging a sense of love and respect for him. Rather, in addition to this, there is an emphasis to relate the sīrah to lived experiences of students to make this topic meaningful and relevant. Unfortunately, the competencies for these two important standards fall short of enabling students to engage with these standards in a deep and conceptual manner. For example, in grade 2 for the standard ‘interpretation of events in one’s own life through the teachings of the Prophet’ ﷺ, one of the competencies is ‘know the importance of being truthful and honest in one’s own life’. Standards stated in such a way reflect a disconnect between experiential and meaningful implementation and simply restating information at a superficial level of understanding. The emphasis here should be on bringing these values from the sīrah into practice. As such, a better way to formulate the competency would be ‘demonstrates truthfulness and honesty in his dealings with peers’. This reformulation implies ‘knowing’ the importance of truthfulness and honesty, but builds upon and goes a step further, by working towards application in addition to knowing.

Another example of this can be seen in the same standard in a competency at the fifth grade. The competency is stated as ‘Follow the sunnah of praying on time five times a day without being told to do so’. A more meaningful conceptualization of this competency would be, ‘understands the benefits of praying five times a day on time’. This reframing potentially encapsulates the previously mentioned standard, but aims to take it a step further by making it more meaningful. Ultimately, the hope is that if students understand the benefits of praying five times a day, they would be eager to observe the prayers on time, without being told to do so. When examining the standard of ‘characteristics of the Prophet ﷺ as the best role model to follow’, we can note a similar pattern of competencies that are abstract in nature and not conceptualized to promote meaningful engagement with the topic. At the grade six level, one of the competencies for this standard is: ‘investigate the Prophet’s relations with non-Muslim neighbors and community members’. There is potential to go beyond the notion of investigating. Here, a more meaningful engagement that inculcates ‘investigating’ and goes a step further with the content would be “promoting positive interactions with community members by drawing from examples from the sirah”. Here, students will be ‘investigating’ how this was achieved through the example of the Prophet ﷺ and see the potential of enacting similar practices in their own lives. 

Conclusion: Possible Ways Forward in the Teaching of the Sīrah

The teaching of sīrah forms a foundational component of Islamic educational curricula around the world. The implementation of Islamic educational curricula in the present context poses several challenges. Among these challenges is that students may find Islamic educational curricula to be repetitive, disengaging, biased, irrelevant to their lives, and decontextualized.²⁸ There are some indications in our analysis of the ‘I love Islam’ curriculum, as well as the ISST assessment tool, that important themes are discussed. However, the topics, approaches, and assessments addressed in these mediums are repetitive, lack relevance, and fail to engage students in deep intellectual and conceptual rigor.

For the teaching of sīrah to be effective, curriculum designers need to engage in a thematic approach that goes beyond a linear narrative of the subject. The chronology of the sīrah is important and should be taught. However, educators in addition to teaching the chronology of the sīrah need to emphasize the critical themes of the sīrah that students can learn from, engage in higher-order thinking tasks with, and can work towards the affective domain through the transfer of learning to find practical and meaningful applications, in their lives and other contemporary situations and scenarios. The problem with limiting the discussion of sīrah through a linear approach is that it runs the risk of becoming repetitive and by the later grade levels, most of the discussion of sīrah revolves around state building and military conflicts, which have very little relevance to middle school and secondary aged students. As such, linear approaches to the teaching of sīrah may not always be developmentally appropriate. The underlying assumption of a linear approach is that the cognitive abilities of students are constant across developmental phases. By engaging in a thematic approach to the sīrah, important and relevant issues can be discussed at the various grade levels, taking into consideration the age appropriateness of the content and cognitive maturity and abilities of students. 

For example, the notion of civic engagement and community service, a topic relevant to elementary and middle school children, can be discussed through the theme of the charter of Madinah that established rules, regulations, and the preservation of minority rights in Madinan society. Chronologically speaking, this event took place at a later point in the sīrah, however by employing a thematic approach this topic can be discussed at a point that has meaning and relevance to students. Furthermore, senior high school students in a Western context, who may be struggling with issues relating to their identity and place in society as a marginalized minority group, could perhaps learn about the experiences of the early Muslim community that was established in Abyssinia during the Makkan period, as this was a point in the sīrah where Muslims occupied a minority status in a non-Muslim majority governed state. This theme is rarely addressed in sīrahdiscussions within Islamic educational curricula, however; it is a discussion that can be relevant and meaningful for students who occupy minority community status in non-Muslim majority nations. This theme reinforces the notion that Muslims can occupy a minority status in a community and can meaningfully be involved in that society. Furthermore, assessments on the theme of sīrah need to foster and develop deeper and conceptual understandings of the sīrah to make meaningful and real-life connections, instead of focusing on the memorization of factual, surface-level information like the dates of important events and the names of important figures, which current Islamic educational curricula are replete with.

The sīrah is an immensely important topic for Muslims and fundamental for an Islamic educational curriculum. Further research is needed to assess the quality and effectiveness of Islamic educational curricula and assessment in addressing the topic of sīrah. The insights from this article suggest a thematic approach and a shift in focus toward a conceptual understanding of the sīrah to make the topic more relevant and engaging for students. Such an approach draws similarities to the Quranic methodology of discussing the Prophet’s life events. The discussions brought forth in this article form the basis of a starting point for future directions in addressing the topic of sīrah through Islamic educational curricula in Western contexts.

Related:

– Reconstructing Our Understanding of the Sīrah – MuslimMatters.org

– Saddened-Find Comfort in the Seerah – MuslimMatters.org

The post Rethinking How We Teach The Topic Of Sīrah In K-12 Settings appeared first on MuslimMatters.org.

Bismillah

Belonging: The significance of the Ummah concept

The Great Camilica Mosque of Istanbul

We picked Türkiye for our summer trip because it provided a combination of history, natural beauty, delicious cuisine, warm hospitality, and affordability. At the time, I didn’t realize that Türkiye (formerly Turkey – the name has been officially changed) would also provide an experience for my children to witness the glory days of Islam and enable them to see what the Ummah can achieve when united.

Having grown up in North America, our children, like so many others, internalized the idea that Muslims are a minority, even though they knew that the Ummah is made up of almost 2 billion Muslims worldwide. And although they had some knowledge of Muslims’ accomplishments throughout history, learning about something is different from actually experiencing it. Türkiye allowed our children to truly experience the concept of Ummah and witness the achievements of the Muslims of the past in 3D.

One of Türkiye’s many attractions is its magnificent mosques, which attract visitors from all over the world. During our trip, we visited the Seljuk Central Mosque in Konya, the Grand Mosque of Bursa, the Suleymaniye Mosque, the Blue Mosque, the Hagia Sophia, and the Great Camilica Mosque in Istanbul.

At each of these mosques, when it was time for salah, despite being foreign tourists like all the others, we made wudhu with the locals and stood in line to pray, all of us uttering the same verses, praying to the same lord. It made no difference from which country we came; there were Muslim travelers from Pakistan, Australia, the UK, and many other nations that we had no idea about. However, when we prayed, we came together as one and became one body, one Ummah, united by one faith.

Hagia Sofia Mosque, Istanbul

Witnessing The Respect Shown by Non-Muslim Visitors in the Mosques

Selimiye Mosque in Konya

Behind us, non-Muslims were lined up, watching us pray. It is powerful da’wah for non-Muslims to see how Muslim visitors from all over the world who speak different languages, look different, and wear different clothes are, when the adhaan is called, united as one, standing shoulder to shoulder, praying.

My daughter was standing in the back of Haga Sophia during Jummah and she saw how the non-Muslims visitors were waiting to capture the moments of ruku’ and sujood of thousands of worshippers. It became a proud moment for my daughter, who is used to finding a quiet corner or a quiet place in the public to pray when she is at school. Here the same salah had become the highlight for non-Muslims who were waiting to capture the beautiful moments of it.

Our children also witnessed non-Muslims taking extra steps to dress modestly while attending the masjid, showing respect and admiration for Islam, a far cry from sentiments back in North America.

The experience of praying in jama’ah in a foreign country really emphasized the concept of Ummah in our children. They felt integrated, as though they belonged to something greater than themselves, something greater than our family. They no longer saw themselves as a minority; they were part of a 2 billion-strong global community.

A Difference between Spain and Türkiye

Although Spain is another European country with a fascinating Islamic heritage, there are a few important differences between Spain and Türkiye.

One of the main differences is that, in Spain, you cannot pray in the Cordoba Mosque or the Alhambra Palace in Granada, nor can you see as many masjids as there were when it was under Muslim rule.

In Türkiye, it is completely different—in a positive way. Masjids can be found practically everywhere, and the adhaan can be heard five times daily.

We were fortunate to see an extraordinary view when we visited the recently constructed Camilica Mosque, a large masjid with a newly erected structure on one of Istanbul’s highest peaks. Hearing the adhaan from hundreds of other masjids while we stood in its courtyard during maghrib only served to reinforce for our children the idea that Islam is still alive and will always be alive and thrive despite all the evil things this world throws at us.

Tolerance and Diversity: The Sumela Monastery

Sümela Monastery in the mountains of Turkey

We have always taught our children that Islam promotes religious tolerance, respect for diversity, and a better understanding of different cultures and beliefs. When we visited Türkiye, my children were able to witness the results of this approach first-hand.

The Sumela Monastery in Trabzon perfectly demonstrates the Ottoman Era’s tolerance and acceptance of other faiths. The monastery was previously a popular destination for Christian pilgrims for a long time. All of that was seemingly at risk, though, when Sultan Mehmet II took over Trabzon in 1461. Would he demolish the monastery, or turn it into a masjid?

The Sultan chose tolerance. Despite the violence and bloodshed of the conquest, Sultan Mehmet II made an order to protect the monastery because he knew how important it was to the people in the area and their culture.

The sultans who followed Mehmet II stayed true to his order and gave the Sumela Monastery special rights and privileges. They recognized that the monastery was not just a religious site but also a symbol of the region’s rich cultural heritage. The sultans showed that they respected the different beliefs and traditions of the people by not interfering with the monastery’s spiritual work.

This act of respect and understanding by the sultans shows how powerful diversity is and how important it is to keep cultural heritage alive. The sultans who fought to keep the monastery safe will always be remembered, and their actions will continue to be an example for future generations.

The Theodosian Obelisk

Obelisk of Theodosius

Another excellent illustration of interfaith harmony is the Theodosian Obelisk (the enormous four-sided pillars). The story of the Obelisk of Theodosius takes us back about 360 years, before Constantinople, as Istanbul was previously known. Even after the Ottoman conquest of Constantinople, the Obelisk retained its importance and was used by the Ottomans to host fairs, ceremonies, and festivities. The obelisk witnessed the city’s transition from a Roman capital to a Byzantine capital; it witnessed the Fourth Crusade and the conquest of Constantinople; and it witnessed the creation of Istanbul under Ottoman rule, as well as the city’s modernization as the cultural capital of Türkiye.

The Obelisk’s location brought to mind New York City’s Times Square, which is the city’s main tourist hub. The Blue Mosque and Hagha Sophia are both within easy walking distance of the Obelisk, making that area the main tourist destination in Istanbul.

In learning the story of the Obelisk, our children saw firsthand how the Islamic system supported religious tolerance for many centuries.

Experiencing Islamic Excellence

If you or your children studied in non-Islamic schools, you have probably not had the chance to study Ottoman history from an Islamic perspective.

Visiting Türkiye allowed our children to witness the achievements of the Ottomans firsthand. While visiting their monuments, mosques, and museums, our children were able to connect the dots between Islamic faith, Islamic practice and a dedication to excellence in all areas, including education, engineering, hygiene and architecture.

The Ottoman era and Islam are at the root of modern historical events that have played a pivotal role in shaping today’s world. The Ottomans invented things the world had never witnessed before, carrying out cutting-edge research and producing innovations that are still used today, such as their geographic literature, military weapons, mechanical technology and medical inventions, to name a few.

The Ottomans had a strong sense of identity and purpose in addition to their knowledge, which contributed to the Ummah’s expansion and transformation into the world’s mot powerful political entity. They combined secular and religious knowledge and contributed to both fields, utilizing them to benefit the Ummah and the world at large.

These are precisely the kinds of values that our Ummah needs to grow. Although there are more Muslims, mosques, and successful Muslim organizations today, this expansion is largely confined to individual silos. We are falling behind in terms of the Ummah’s overall growth. We lack a shared vision for our Ummah’s improvement that EVERYONE can work toward. This makes it even more essential to celebrate our roots and never forget our values as Muslims.

Planting the Seeds of Inspiration

Osman Gazi Mosque in Istanbul

During our trip to Türkiye, my children were fascinated by the magnificent mosques and palaces and awed by the artwork and craftsmanship that went into each monument. We took every opportunity to explore Türkiye’s excellent museum displays so that they could understand how these achievements came about. My children came to realize how the people living during the Ottoman era achieved so much: by connecting the dots between excellence in deen and excellence in the dunyah.

All our children should be told these stories of greatness and shown these examples of excellence so that we may inspire them and shape their minds.

Our children will be able to envision what the Ummah can accomplish if we develop a literate Ummah, dedicated to the deen and to excellence in all fields. By showing our children inspiring examples of what the Ummah can do, we plant the seeds that will make them want to bring this lost glory back to our Ummah and work towards another golden age of Islam.

By learning about the history of Türkiye and the Muslim Ummah, our children can gain a new perspective on what is possible. They will see how the past can be a model for the future and will be inspired to carry the legacy of the Islamic golden age forward into the future.

Helping Türkiye’s Tourism

Lake Uzungul

Last but not least, here’s one more reason to visit Türkiye.

When the earthquake struck, many of us raised and donated funds. But the earthquake victims have a long way to go before they can get back to their normal lives.

CNN quoted Mustafa Açıkel, owner of Gallery Mustafa, as saying, “Economically speaking, tourism is one of Türkiye’s biggest sources of income and so we need tourists to visit each year. We have a lot of workers who make a living from tourism, in every region in Türkiye.” (CNN sourc link below).

By traveling to Türkiye, you not only receive an unforgettable experience, but you also support their tourism industry.

So, if you’re looking for a family-friendly getaway that strengthens your children’s Islamic identity and inspires them as part of the Muslim Ummah, consider Türkiye for your next destination. You won’t be disappointed!

I will be posting a video series called “Why Muslim Parents Should Visit Türkiye” on my Instagram page. If you are interested further, please don’t forget to check out www.instagram.com/ummahstars

Note:

You can still make a small donation directly to the earthquake victims from the following links:

OXFAM – https://give.oxfamamerica.org/page/48796/donate/1 (donations in Euros, USD & GBP)
AHBAP – https://ahbap.org/

——————————End————————-

https://www.cnn.com/travel/article/turkey-earthquake-tourism-istanbul-izmir-antalya-bodrum/index.html

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The post Exploring The Legacy Of The Ummah: Why Türkiye Is The Ideal Destination For A Family Vacation appeared first on MuslimMatters.org.

Crescent-Shaped Foods

It’s all about food during Eid al-Fitr, so let’s get to feasting! Kids can help make Eid sweets like cookies and cakes and savories like sandwiches. Cooking can be a fun way to get kids involved. So mix it up this year with some crescent-shaped foods.

1. Halal Rice Krispies Moons

Finally, a halal version of an American favorite that your kids can enjoy and share with other friends this Eid! Don’t worry about getting halal marshmallows. Simply use marshmallow fluff (recipe here) at the regular grocery store. Add sprinkles, mini chocolate chips, or another add-in to make these beyond amazing. Make them crescents with a flipped upside-down glass (using this method) or a crescent moon cookie cutter (from Amazon or a Muslim shop.) These will be great fillers for an Eid goody bag (check out the idea below!)

2. Brunch Croissant Sandwiches

Get ready for an easy cooking project for your kiddos to tackle on their own that even the adults will clamber for at your brunch spread. Simply buy croissants from the store and cut them in half. Go for savory and sweet fillings and/or toppings. Take inspiration from lunch sandwiches and crepes/pancakes you’ve had. Here are some combos you might try!

Savory Croissants:

• Pizza croissant (great for kids!)
• Caramelized onions and goat cheese
• Halal deli meat, lettuce, tomato, and mustard
• Chicken or my favorite mayo-free tuna salad
• Cucumber, dill, and cream cheese
• Smoked salmon and herby cream cheese
• Eggs omelet or egg salad
• Halal turkey bacon, omelet, and cheese

If you want to warm the croissants, to melt cheese for example, but don’t want them to burn, wrap them in foil! This will also keep them warm until guests are ready to eat!

Sweet Croissants:

• Peanut butter and jelly (great for kids!)
• Nut or seed butter and sliced bananas
• Nutella and strawberries
• Gelato and raspberries (serve and eat immediately)
• Lemon curd (or simply a store-bought pudding mix) and fresh berries
• Honey cream cheese and strawberries
• Whipped cream and canned peaches

Give it a little extra flavor with a dusting of powdered sugar, cinnamon or pie spice, or a drizzle of any sauce you’d put on a sundae on top of any of these!

3. Fruit-Vessel Desserts

Bring on the sweets but maybe with some nutritional value and without as much of a sugar crash?

Cantaloupe/Honeydew Crescents with Ice Cream

For a dessert fit for summer, slice a melon into crescents and remove the rind. Serve with scoops of vanilla ice cream and caramel sauce (recipe here). Your kids can help scoop out the seeds of the melon as well as assemble the dessert.

Biscuit, Nut Butter, and Fruit Crescents

Grab yourself a round cookie/biscuit and have kids spread it with a nut or seed butter of their choice. Slice an apple into crescents. Go for the extra mile with a slice of banana cut into a star shape.

4. Store-bought Crescent Cheats

When you don’t have time to prepare and cook food to help kids make Eid-themed desserts, opt for store-bought shortcuts. For example:

• Any circular dessert (like mini brownie bites or chocolate chip cookies) for your kids to add crescents with decorative icing or a sheet dessert (like a tray of brownies, or a cake baked from box-mix.)
• Sheet cake that’s already frosted and have kids punch out crescent shapes with a glass (using this method) or a crescent-shaped cookie cutter.
• Round cake and have kids assemble sliced canned peaches nicely with a repeating crescent motif.

Islamic Lesson for Crescent-Shaped Foods

The Prophet taught Muslims to enjoy delicious food and drinks on Eid. Having a special feast is a blessing Allah wants us to celebrate Eid with.

Abu ‘Ubaid said: “I was present at Eid with ‘Umar, and he started with the prayer before the khutbah. He said: ‘The Messenger of Allah ﷺ forbade fasting on these two days. The day of al-Fitr is the day when you break your fast, and on the day of al-Adha, eat the meat of your sacrifices.'” [Musnad Ahmad 163]

Eid Goody Bags

Encourage your child’s generosity this Eid with Eid goody bags. Make a handful and hand them out to other kids at Eid prayer, whether you know them or not, or have them at an Eid party you’re hosting or attending.

What should you fill your Eid goody bag with? These don’t have to be any more special than a typical goody bag, but if you want to go the extra mile, I got you. Your kids can use free printable stickers to decorate the bags or as treats inside. Opt for more eco-friendly paper bags with a coloring page card glued to the outside of the bag and a few crayons inside (just throw in a few new crayons or colored pencils in there.)

Don’t forget the edible treats. Keep it healthy with a fruit pouch/cup or healthy and eco-friendly with a clementine or small banana. And then, of course, add some candy…probably.

Islamic Lesson on Eid Goody Bags

Giving gifts to others is a great way to make new friends and become better friends with the ones you already have.

Yahya related to me from Malik from Ata ibn Abi Muslim that Abdullah al-Khurasani said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘…Give presents to each other and love each other and enmity will disappear.’ ” [Muwatta Malik]

Eid Cards

Encourage kids to make Eid cards for their family and friends. Buy some blank cards from the store and have them use glitter, stickers, and colorful markers to make their cards festive. If you want to make them Eid-themed without much effort, have kids cut out and glue a large crescent from another sheet of paper. If you want to get complicated, go nuts.

Help them write meaningful messages customized for each card to help them express their feelings and become better writers. For a very special family member, you might find pictures of them and your child and include those on the card.

Don’t forget to mail the cards the week before Eid so they arrive in time–and yes, snail mail because getting non-junk mail is amazing. If you can snap them up online, don’t miss out on the Eid stamps from the US Postal Service. (They typically carry these at post offices during Christmas and you might not find them in person.)

Islamic Lesson for Eid Cards

Saying salam to others is a kind and simple way to make dua for them. Let’s say salam to everyone we care about, especially those who live far away and who we won’t see this Eid.

It was narrated from Abdullah bin ‘Amr that the Messenger of Allah(ﷺ) said: “Worship the Most Merciful and spread (the greeting of) peace.'” [Sunan Ibn Majah 3694]

Eid Star Decorations

Give your home a glow-up with some star decorations. Simply find any object in the store which is a star-shape, such as a wooden star or a wooden star wand (I find these at Dollar Tree or crafting stores). Let your child paint the star however they’d like and go over the idea of color mixing with them as they paint. Even very young kids can do this activity with finger painting. Now it’s time for you to help them get three letters on there–EID. Use stickers, freehand with paint, write with a Sharpie, etc. (Sticker letters look best in my opinion.) If you’re using three stars together for an Eid sign (one letter per star), go ahead and prop them up against a wall or object, or get out some power tools and drill holes to string them up.

Islamic Lesson for Eid Star Decorations

Allah created beautiful colors all around us on the Earth. When Allah [swy] blesses us with fruits that grow in all different colors, they are pretty but also give us different health benefits according to their colors!

“Do you not see that Allah sends down rain from the sky with which We bring forth fruits of different colors? And in the mountains are streaks of varying shades of white, red, and raven black; just as people, living beings, and cattle are of various colors as well.” [Surah Fatir 35;27]

I pray you have a great time with the children in your life this year! Try any of these activities out and see if they stick as an Eid tradition you’ll return to next Eid al Fitr, inshaAllah! May Allah accept all of our worship, and have a very happy Eid to us all!

Related Posts:

Making Eid Exciting for Kids

A Festival Amidst a Pandemic: How to Give Your Kids an Eid ul-Adha to Remember

The post 4 Fun And Easy Eid al-Fitr Activities for Kids appeared first on MuslimMatters.org.

At the same time, there’s a nagging sense of nervousness that accompanies these preparations. How will we manage taraweeh or qiyam with the kids? Did we schedule the iftar invitations that need to be reciprocated this year? And let’s not forget the ever-present fear of accidentally running out of dates halfway through Ramadan, or not making Ramadan memorable enough for the kids to make them forget about Christmas.

What Are We Really Prioritizing?

On the other hand, social media algorithms prey on our innermost thoughts and emotions, especially during Ramadan. Our Instagram feeds are bombarded with meticulously curated images of Ramadan-themed activities, pre-planned Iftar recipes, and opulent home decor that can make even the most laid-back Muslim parent feel pressured to keep up with the hype. But do we need all this fanfare to make Ramadan special? Will our families’ Ramadan experience be any less blessed without matching Ramadan-themed plates or a decked-out living room? As we navigate the endless stream of ads, we must ask ourselves: are we prioritizing the essence of Ramadan or merely chasing the next Insta-worthy post? 

Once upon a time, I was a bona fide Pinterest mom, crafting wholesome decorations and interactive activities for Ramadan like it was my full-time job. But one year, something changed. Instead of looking forward to the holy month with excitement and anticipation, I grew apprehensive at the thought of the sacred month, feeling an overwhelming pressure to keep up with ever-evolving trends and domestic standards. What was once a charming child-made ‘Welcome Ramadan’ garland had transformed into an opulent, expensive wreath.

The real question isn’t whether we should or should not decorate, however. It’s about whether our priorities are aligned with the true essence of Ramadan as intended by Allah . When we lose sight of the spiritual significance of the month and instead focus solely on the external trappings, we risk shaping our children’s perceptions of Ramadan in a way that misses the mark entirely.

In a recent conversation among mothers, decorating for Ramadan arose out of a perceived necessity, given children’s tendency to compare their religious observances with others like Christmas or Halloween. The desire to create a joyous and memorable holiday for children, fostering a sense of motivation to engage in worship and earn spiritual rewards, is likewise commendable. However, the danger arises when we tip the scales too heavily towards external ornamentation, neglecting the internal spiritual experience. When Ramadan feels more like a chore than a blessing, and we prioritize the flashiness of our decor over the depth of our connection with Allah , it may be time to recalibrate and re-center ourselves.

The Companions of the Prophet spent six months praying to reach Ramadan and the following six months asking Allah to accept it. That’s an entire year dedicated to the spiritual significance of this month. But their preparation wasn’t about matching tablecloths and glittery decor, it was about soul work. Being in tune with the heart demands a great level of self-awareness, self-discipline, and God-consciousness. So, if we’re solely focused on making Ramadan look and feel good, how much effort is left for actually doing good? And let’s not forget, what kind of message are we sending our children about the true essence of this blessed month?

Giving Spirituality The Limelight

As someone who has traveled down the path of Ramadan preparation and reflection, I learned that the simplest approach is the most effective. Rather than exhausting our limited energy as parents with external preparations, we should rather first focus on the internal preparation that will truly enrich our spiritual experience as a family. It’s easy to get caught up in the frenzy of trying to make Ramadan special for our children with pretty things, but the reality is that Allah has already made it special beyond measure. The reward for fasting is so great that it cannot even be quantified in earthly terms. Allah teaches us that even physical challenges morph into a spiritual virtue, like when our fasting breath is better than musk. 

Below are just a few examples of how the spiritual experience of Ramadan should take center stage and how our focus on this internal dimension can help us reap the true benefits of this blessed month. Here are three considerations that might help you approach Ramadan in a mindful manner as a Muslim parent.

1. Pay attention to the hidden curriculum at home

As parents, we may think we have control over what our children learn, but the environment they occupy also plays a significant role in shaping their perspectives and attitudes. The hidden curriculum is everywhere, even in the comfort of our own homes. Therefore, it’s important to be mindful of what messages we unintentionally convey to our children as we prepare for Ramadan. Are we showing them increased stress and a frenzy of shopping trips? Or are we setting an example by increasing our fasts in Sha’ban and planning our worship for Ramadan? Remember, the hidden curriculum can reinforce or contradict our teachings and parenting, so we must model and integrate what we want our children to learn.

2. Shift the focus away from material possessions during Ramadan

It is easy to get caught up in the external aspects of Ramadan, like the food and festivities; but we must remember that Ramadan is an internal act of worship at its core. We need to highlight this principle for our children, so they can correctly understand the different types of worship that are favored by Allah . Ramadan is the month that trains our ihsan and God-consciousness skills more than any other act in Islam. As we create our Ramadan experience at home, let us indulge our children in understanding the challenges of worshiping Allah in a world full of desires that leads us to eternal happiness. And all that comes from centering Allah , making Him the focal point in the blessed month of Ramadan.

3. Encourage an internal drive to engage in Ramadan

During the early years, children develop a sense of intrinsic motivation to learn, resulting from innate curiosity and mastery motivation. Unfortunately, we often diminish this motivation by overemphasizing extrinsic rewards throughout the primary years. When we indulge our children with “things,” the learning pattern and inner motivations created during infancy slowly become replaced. However, research continuously shows that intrinsically motivated children experience more enjoyment from their learning, gain greater knowledge and insight, feel better about themselves, and are more likely to persist in goal-directed activities¹. Therefore, it’s encouraged to prioritize intrinsic motivation in our children and create an environment that fosters their love of learning and unique exploration.

4. Transform Ramadan into a mastered skill.

With fasting being the main culprit of Ramdan, instilling this fundamental act of worship in our young children can be a formidable task.

The dreaded phrase “I am hungry” can send shivers down the spine of even the most patient of parents, causing us to put off training our little ones for the strenuous acts of worship that lie ahead. But there is hope. By conscientiously integrating practical guidelines into our parenting, we can foster an atmosphere of joy, readiness, and enthusiasm around Ramadan. Above all, through planning and supporting the natural developmental process, we can bestow upon our children an inherent yearning to worship Allah during Ramadan while laying a firm foundation for their future.

Here are some practical guidelines for spiritual Ramadan readiness during the early years.  

Re-frame your mindset: Fasting is a learned skill and should be approached with the mentality of instilling the resilience to worship Allah , irrespective of life’s inevitable trials and tribulations. The objective of a parent during Ramadan transcends shielding the child from hunger; it is to impart the principles of self-restraint from worldly temptations while seeking Allah’s benevolent grace. It’s akin to developing a stronger muscle over time, allowing the child to confront future challenges with greater endurance and perseverance, bithnillah.

 – 0-3 years of age: During this critical developmental phase, children are devoted to comprehending the intricacies of the world around them, with language as a vital tool for interpretation. It is encouraged to enrich their vocabulary concerning Ramadan-related subjects. This may be achieved through the art of storytelling, imparting simple terms of the Sunnan exemplified during Ramadan. As early as three years of age, parents may lean on activities that teach the practice of delayed gratification to inspire the fundamental concept of fasting. Science-based activities such as baking and gardening are a great way to practice delayed gratification with children during those years.

 – 4-6 years of age: During these formative years, children are engrossed in acquiring the ability to classify objects and concepts, discern interconnections between entities, and apply logical reasoning. Hence, it’s an opportune time to practice fasting by gradually delaying meals. Their cognitive capacities have evolved to acquire and retain information more efficiently, making it ideal for keeping track of fasting requirements and conditions. With consistent practice throughout the month, children will gain a deeper understanding of fasting from a fundamental point of view.

 – 7-9 years of age: During this stage, children become adept at comprehending more complex concepts, including metaphor and symbolism. Their cognitive abilities enable them to engage in hypothetical scenarios and grasp their actions’ implications. Therefore, this is a great time to delve further into fasting fundamentals and explore Ramadan’s spiritual significance. Parents can encourage skipping meals to condition children’s physiological capabilities to adapt to the rigors of fasting in the years ahead. In addition, parents can motivate their children to establish fasting objectives beyond conventional ones, such as nurturing their minds and souls. Teaching children to display kindness, avoid idle activities, and monitor their language can be excellent techniques to prepare them for Ramadan.

 – 10- 12 years of age: At this stage of maturation, children can efficiently plan and organize their daily activities. They possess the cognitive skills to set objectives, establish strategies to attain those objectives, and scrutinize their advancement toward those goals. This is the ideal time to encourage children to take the reins in their fasting regimen while providing them with the necessary support and guidance. They have received adequate preparation and are primed to undertake fasts like a pro. It’s time for them to shine! Though parents may perceive it as a rehearsal if their child has not yet attained puberty, from the child’s perspective, it’s the official time to commence their fasting journey. Please remember that if a child reaches puberty before age 10, their development timeline supersedes age-based guidelines.

In closing, it’s important to remember that the true essence of Ramadan lies in spiritual preparation and connection with Allah rather than external trappings and decorations. While it’s natural to feel pressure to keep up with the hype and trends of social media, it’s essential to go back to the basics and prioritize the spiritual significance of the month and ensure that our actions align with the teachings of Islam. As parents, we should be mindful of the hidden curriculum we convey to our children, setting an example by focusing on worship and connection with Allah . By doing so, we can create a more meaningful and enriching Ramadan experience for ourselves and our families, in line with the teachings of the Prophet and his Companions. 

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Related reading:

– To Decorate Or Not To Decorate – Is That The Ramadan Question? – MuslimMatters.org

– Best Ramadan Ever: Talking To Kids About Fasting/Delayed Gratification – MuslimMatters.org

The post Beyond The External Trappings: Teaching Children The True Essence Of Ramadan appeared first on MuslimMatters.org.