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Tag: muslim youth

Protecting Our Muslim Youth in a Gender-fluid and Hyper-sexual Society
When I was invited to write an article about preparing youth for marriage, I eagerly agreed. I was excited to tackle the topic, not because this has become my field of expertise as the subject of my doctoral research and the focus of a great deal of my work as a youth counselor, but because I saw an opportunity. I had an opportunity to address marriage preparation, one among a list of important topics focusing on the well-being of our youth, including mentoring, developing leadership, time management, and other skills for success, or finding balance in one’s life. However, rather than simply discussing the importance of premarital education and counseling, I decided to focus instead on the issue of moral decline as it relates to sexuality, an issue that is plaguing our youth and causing a detrimental ripple effect deep into the bedrock of young marriages. This article focuses on the hyper-sexuality and shifting views of gender identification that our youth are currently exposed to. We, as parents, educators, community leaders, and activists must come to understand these issues if we are going to protect our children and youth.

At an increasingly younger and younger age, youth are exposed to very mature content for which they are completely unprepared to process in the context of family, faith, and personal well-being

As Muslims, we don’t talk about sex. And we definitely don’t talk about sexuality or sexual orientation with our youth. The taboo topic that often results in tongue-tied parents and red-faced religious leaders is not discussed in a healthy way with youth who are already socially exposed to these concepts through a variety of mediums. In neglecting the discussion of these topics, we are left instead with a multitude of curious teens and young adults seeking to learn about sexuality from the many sources that do offer open dialogue: friends, books, magazines, school, television, and, of course, the Internet. While the information may be plentiful and easily accessible, without guidance, a teenager may be left to his or her own devices to make sense of a very grown-up topic. Yet, our faith clearly indicates that we must have conversations with our youth in preparing them for dealing with the real world, as the Prophet (peace be upon him) instructed that there should be no shyness in matters of religion when legitimately seeking knowledge.

Social Influences

Today, our youth are surrounded by books, movies, shows, and songs that glamorize intimacy removed from the sanctity of marriage. At an increasingly younger and younger age, youth are exposed to very mature content for which they are completely unprepared to process in the context of family, faith, and personal well-being. Songs by popular figures aim to normalize homosexuality and/or bisexuality, such as Katy Perry’s “I Kissed a Girl,” in which Perry sings, “and I liked it.” Popular family shows such as “Modern Family” present same-sex parents Mitchell and Cameron.

At the same time, books aimed at a young audience such as “See You at Harry’s” by Jo Knowles encourage exploration of teen and preteen sexual identification rooted in same-gender relationships. “Adult” books such as the infamous “Fifty Shades of Grey” by E.L. James completely subvert the idea of sexuality, presenting the content as romantic while filled with sexual and emotional abuse of women characters. Teenagers can covertly access this book despite warnings to stay away. Without a doubt, the impact of exposure to sexuality outside of marriage, and sexual lifestyle choices, is a corruption of the eyes, ears, and hearts, particularly in youth; and this is highly destructive to their developing worldview, sense of self and identity, and perceptions of marriage.

With every open conversation we have with a teenager, there are ten more conversations that we need to have. Education, communication, patience, love, and prayer—lots and lots of prayer—form the cornerstone of open dialogue with our youth

Every day, we see media icons such as Caitlyn Jenner (formerly known as Bruce Jenner) who are portrayed as heroes for choosing to “become” a gender they are more comfortable with, while the famed offspring of that same notorious family (Kim, Khloe, Kylie, and the other Kardashians) consistently flaunt their hyper-sexuality in the grossest form of shameless media exposure. Early teens and preteens are encouraged to explore not only what they will be when they grow up, but also what gender they select, as if it is a choice as easily negotiable as dying your hair or wearing colored contacts. Gender is currently viewed by pop culture as completely unbound by biology and genetics, resulting in the emergence of the cisgender identification (referring to the alignment of one’s gender identity with one’s biological sex assigned at birth) so as to normalize the transgendered choice.

What can help our youth withstand the tide so as not to be swept away by the appeal to satisfy every fleeting desire? In a world that constantly preaches individualism and unbridled fulfillment of self, children are taught to feed the nafs al-ammara (base, lower self), to satisfy all worldly desires regardless of moral or religious reservations. This message of satisfying the self at all times and at all costs is a problematic contradiction for Muslims who believe in controlling desires of dunya as the ultimate form of submission to the will of Allah (SWT). But this message pales in comparison to the glitzy appeal of a world that advocates for the unfettered attainment of all desires. Consistently raising the bar on what will satisfy the nafs becomes a major factor in the lack of contentment pervading the marriage realm. When presented with a buffet of lifestyle choices, the singular distinction of monogamous marriage is seen as restrictive and confining. Marriage then becomes synonymous with monotony rather than being viewed as a path towards tranquility, stability, and, according to hadith, completing “half the deen.”

Opportunities

As Muslims in the West, we find ourselves working so hard on the constant defense of our faith from threats external to our communities that we sometimes lose sight of what threatens our youth internally. At one time, parents could easily warn their children about staying away from relationships with the opposite gender, which of course often occurred anyway but were considered scandalous when news inevitably reached the ears of the community. Yet, the parents of today have a whole other slew of sexual stances and definitions to warn their children about, things that they themselves may not fully understand. Trying to keep up with the constant barrage of LBTQ+ messages and identities from transsexual to pansexual to everything in between, is difficult for a generation that understands sexuality and gender identities as their parents and grandparents did, and their religion sanctions. Despite the religious rejection of these identities and actions, the exploration of such identities among our youth is growing at a terrifyingly rapid rate. The Internet provides an ever-changing menu for a variety of identifications, and our youth, decidedly more tech-savvy than us, are exposed to this confusing and harmful phenomenon.

One may argue that the youth of the ‘60s, ‘70s, and ‘80s also grew up in a sexually permissive society and that the generation of that era turned out just fine. In those days, however, family values were still at the core of society and children were not indoctrinated to believe they had a choice in sexual orientation and gender identity. Traditional families and gender roles still held sway.

As a Muslim community, we have yet to find the antidote for exposure to today’s sexual permissiveness, or the words to address it. We prefer to remain reticent on the topic of gender identification and homosexuality. Unlike the vocal faith groups who actively speak out against same gender relationships and the breakdown of the traditional family, we tend to tiptoe around the situation and prefer not to discuss something that we feel has nothing to do with our community. We try to avoid “planting the seed” in the minds of our youth without realizing that the seed has already been planted by others and that our reticence causes more confusion than clarification.

Into the Future

Protecting our youth in a gender-fluid and hyper-sexual society begins with talking to our own children. It begins by bringing down the barriers and allowing our youth the safe space needed to discuss with us openly what may be on their minds, what they are confused about, and what challenges they face as they attempt to navigate psychologically and emotionally through such turbulent times. Our work continues with identifying the factors that may influence our children and promoting a healthy consciousness of what a traditional faith-based relationship looks like. We must model purposeful, mature, and peaceful living in our own relationships. We are the stewards of the coming generation. With every open conversation we have with a teenager about the topics discussed in this article, there are ten more conversations that we need to have. Education, communication, patience, love, and prayer—lots and lots of prayer—form the cornerstone of open dialogue with our youth.

What More Can We Do?

After understanding the identity threats that impinge on our youth’s emotional, physical, and spiritual well-being, our natural response is “what more can we do?” The seemingly insurmountable mountain can be scaled by opening the lines of dialogue and discussion with our children. Here are some suggestions:
- Begin discussion with your children from a young age about biological elements of the body. Don’t let their natural curiosity lead them down the path towards asking the wrong people or looking for information in the wrong places.
- Refer often to the Quran. Teach your children the verses of Surat Ar-Rum regarding marriage and the creation of males and females as mates for one another, and other verses from the Quran that emphasize the beauty and sanctity of the marital relationship.
- Keep hay’aa (modesty) as a central reference point in your home. Teach youth what modesty in action, in thoughts, in glances, and in interactions means, in addition to modesty in dress. Emphasize the importance of hay’aa for both girls and boys.
- As your pre-teens and teens begin to enter the world of changing emotions and fluctuating hormones, be sure to discuss with them the difference between desire and action and how they can mitigate the emotions that they may not yet understand fully.
- Help your children to recognize and fully appreciate the beauty of tawbah (repentance) and the love that Allah (SWT) has for those who sincerely repent; also talk about His love for those who are tested with desires but guard against sin because of their love for pleasing Him (SWT).
- Use the words of the Quran regarding our prophets to exemplify guiding principles that can help protect our youth. For example, reference the story of Prophet Yusuf (pbuh) and how he was pulled by a woman’s desire, and he preferred to be put in prison than to be placed in that position. Explain to them also the situation of Prophet Lut (pbuh) and how he stood against those who acted in a way that was not pleasing to Allah (SWT) in trying to satisfy their lustful desires.
- Finally, make a great deal of dua for the protection of your children and all the children of the ummah. Let your children see and hear you making dua often, and talk to them about the power of dua. Let them know that your dua is sincere and heartfelt, coming from a place of love for Allah (SWT) and for them.
Finally, if you find it difficult to have these conversations with your children or teens, find a trusted mentor, an older sibling, or a youth group leader who can help guide your child in the right direction. May Allah (SWT) guide us all and guide all our children to the straight path. May He protect our coming generations from the fitnahs that we see today and the ones that we may not yet see.
December 3, 2016
Tailoring Programs to Meet the Needs of Underserved Muslim Youth

It is common to enter the masjid and see adults over thirty and small children under the age of ten. However, unless a concerted effort is made to offer youth programming, it is unusual to see teens and young adults spending their time there. In this difficult sociopolitical environment where Islamophobia is rampant, kids are being bullied, and political candidates are spewing hateful rhetoric, it is imperative that we make our masajid youth-friendly, a place where they can be educated and feel included, empowered, and gain a sense of belonging.

Prophet Muhammad (pbuh) was not only aware of the vitality and strength of young Muslims, but he made sure to harness that energy to build a better Muslim community. He gave responsible youth positions of leadership; he interacted with them in a down-to-earth manner, making a point to not only listen to them but to take their suggestions, and to praise them for their contributions in front of their peers and elders. Many masajid are seeing the need for youth programming and stepping up to fill that void. It is important to keep in mind that just like the rest of the American Muslim community, American Muslim youth are a diverse group. They cannot be painted with the same broad brush. They have varying backgrounds, experiences, and needs. Not all of these needs are being met in the typical Muslim community.

The Family and Youth Institute (The FYI) is a research and education nonprofit that conducts original research on Muslim youth and families to enable the ummah to know the issues they face, make necessary changes, and benefit from the information they provide. They compiled some of their research on Muslim youth in a comprehensive report in 2015. According to the report, American Muslim youth contain many subgroups that have been underserved by their communities. In order to better support these youth, it is important to understand who they are and tailor programs and efforts to their needs. Four subgroups highlighted in the report include: young American Muslim women, African American Muslim youth, convert Muslim youth, and refugee youth. They each have specific challenges and strengths that require special consideration.

Young American Muslim Women

Aliya is an outspoken and intelligent young lady. She holds student council and yearbook leadership positions at her middle school and often voices her ideas and concerns. On Fridays, when her parents take her to the masjid, she enters with her mom through a small side entrance to the dark and dingy area dedicated for women. The khutba and all extra spiritual opportunities are directed towards the “brothers” and she doesn’t see any place where she can be involved. Often times she leaves the prayer wondering if this is even a place where she belongs.

Given the developmental importance of having a sense of belonging during adolescence and early adulthood, the lack of inclusion often results in young women seeking support and a sense of belonging elsewhere. Young American Muslim women have their own unique struggles which need to be understood and addressed. One particular issue discussed in The FYI report involves concerns and confusion surrounding their place in the masjid as determined by cultural narratives. There are many communities even today in which cultural interpretations of Islam prevent women from actively participating in community life. Some masajid discourage women from even attending congregational prayer, while others delegate women to a small back room, typically a cramped, confining space. Many prevent them from having leadership positions. In many masajid, khutbas and speeches are directed towards the men and women are usually not part of the congregational discourse. When they are discussed, it is often in relation to others (as mothers, daughters and wives) rather than independent beings serving God like their male peers.

This is in direct contrast to community life during the time of the Prophet (pbuh). He informed Muslim males not to prevent women from coming to the masjid. He sought female companions’ advice on matters of the state and he gave them time and attention to help them develop their spirituality. In many regards, the Prophet (pbuh) helped to empower women, and this resulted in the development of strong female role models and active participants in Muslim community life. For example, Aisha bint Abu Bakr not only possessed great knowledge but took an active part in education and social reform. She was the teacher of many of the learned companions of the Prophet (pbuh).

Similar to Aliya’s story, the current inability or unwillingness of many Muslim communities to provide an inclusive and empowering environment for young women often results in them feeling unimportant or unwelcome in mosques. In a 2013 study by The Islamic Society of North America (ISNA), exploring women’s participation in US mosques, the majority of mosques (86 percent) were rated as “fair” to “poor” in terms of being female-friendly, and only 4 percent of mosques in America reported programming for women as a priority. Many young women are unable to differentiate between Islamic principles and their masjid’s specific interpretation of Islam, and as a result they feel frustrated, spiritually disconnected, disempowered and alienated.

Another issue mentioned in the report deals with that of hijab. Adolescence is the period when young women may first consider wearing hijab. The decision to wear or not to wear it has differing implications depending on the young woman’s environment. For example, one young woman may decide to wear hijab per religious mandate and report the experience as empowering, but her decision may result in stressful parental or family objections. Another young woman may choose not to wear hijab, which may result in experiencing marginalization by her community. Some young women report disliking societal association of hijab as a symbol of oppression. Some express being overwhelmed by the implicit responsibility of being a representative of Islam in a non-Muslim society. In addition, some young women worry about their ability to get a job if they wear hijab or report fear of emotional or physical harm, particularly amidst today’s anti-Islamic political rhetoric and widespread Islamophobia. These unique concerns, decisions, and need for support are crucial to the development of young American Muslim women. Communities need to have an open forum for discussion of these important issues.

In addition, some young women are given mixed messages from their families and communities; they are encouraged to be outspoken about their rights within mainstream society but not to push the status quo within their religious and cultural communities. Recently, some young women have begun asserting themselves, trying to change the current narrative through leadership positions and advocating for increased programming and space within mosques and other religious organizations. Others are empowering themselves through the use of social media and using it as a platform to connect with other women and push for community conversations. The same study found that more women showed up for events at mosques where there existed female board members, female speakers were included for events, and attractive women’s prayer spaces accommodated them. Women were happy to spend their talents and expertise in the mosques where they felt at home and welcome. Muslim communities need to make an effort to open doors of opportunity for these dedicated and talented young women to both receive from and give back to their community.

African American Muslim Youth

Jamaal felt passionately about the Black Lives Matter movement and the need to end widespread racism and police brutality against African Americans. He brought this up to his Muslim youth group and suggested a fundraiser and community dinner to address the issue. It fell on deaf ears and another fundraising dinner for Palestine was planned instead. This conveyed to him that Palestinians but not African Americans were “our people and our problem.”

African American Muslims are considered to be the largest percentage of native born Muslims in the United States. African American Muslim youth are a diverse group – living in different social and structural contexts, and having varying experiences depending on a number of factors. Whether they were born Muslim or converted, live in urban, suburban, or rural environments, attend an immigrant or African American religious community, and their religious congregation’s ideological understanding and practice of Islam all influence the youth’s development. However, across the board, African American youth’s social context is highly influenced by race.

Institutional racism in America is clearly a problem, as evidenced by African American males, young and old, being disproportionately profiled, over-policed, arrested, and incarcerated. One in three African American men can expect to go to prison in their lifetime. African American youth are not immune to these experiences, and in fact, likely have a great effect on their day-to-day lives. Images of African Americans in the media and entertainment industries reinforces negative stereotypes and have an impact on the self-concept and identity of African American youth. The Black Lives Matter movement has recently been able to highlight the issue of police brutality against African Americans and increase its public exposure. Muslims must be at the forefront of this movement, as Islam stands against all oppression and senseless violence. Social justice and standing up to systematic oppression is a rich part of American Muslim history we must all embrace.

Ongoing institutional racism has also resulted in a disproportionate number of African Americans experiencing poverty. The 2012 US census results found that the median family income for African American families was $39,988 compared to $67,892 for white families. Socioeconomic factors may have a direct or indirect profound impact on the development of African American Muslim youth. Financial stability, parental stress, housing and neighborhood options, and quality of education are all factors that impact the developmental outcomes of young people.

Unfortunately, African American Muslims also often experience racism from within the greater Muslim community – both in the form of unforgivable name calling (“abeed,” the Arabic word for “slave”) as well as indirectly, such as assuming the person has limited knowledge of Islam based on their skin color. Recently the hashtag #BlackinMSA on twitter encouraged young African American Muslims to bring to light their negative Muslim Student Association experiences, and unfortunately these incidents are all too common and pervasive. Their stories are painful to read and highlight the isolation and mistreatment African American Muslim students have felt from their Muslim peers. We seem to have forgotten the words of Prophet Muhammad (pbuh) in his final sermon: “O people! Your God is one and your forefather (Adam) is one. An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a white person is not better than a black person and a black person is not better than a white person, except in piety” (narrated in Musnad Ahmad ibn Hanbal).

Thus, African American Muslim youth experience stigmatization due to both religious and racial identification on multiple levels. The shared history, racial struggles, societal experiences, and socioeconomic conditions may result in African American youth identifying with their non-Muslim African American peers more than their immigrant Muslim peers. Ignoring or failing to address racial injustice and take action to reduce it in the community can only result from underestimating its negative impact on the lives of African American Muslim youth, as well as impeding efforts to meet their unique needs.

Young Muslim Converts

It had been five years since Bryan accepted Islam and entered his Muslim community. And yet, it was Ramadan again and here he sat at iftar time, in front of his television, with his frozen dinner, eating alone. He had attended the community iftar at the Masjid the night before but found himself eating alone there too, as people of like cultures banded together. He figured if he was going to be eating alone, he might as well be in the comfort of his own home.

About 25 percent of American Muslims are converts. Adolescence and early adulthood is a period often associated with self-exploration and this process may inspire a young person to convert to Islam. Young Muslim converts are susceptible to experiencing negative outcomes due to the loss of support from parents and relatives, and former friends, resulting in a critical unmet social need. Unfortunately, very little is known about the impact of conversion during adolescence and early adulthood on the young person’s development. Current research highlighted in The FYI report suggests that developmental issues unique to this subgroup include: disruption within the family context, lack of social support or mentorship, and challenges integrating into the Muslim community.

The decision to convert to Islam often results in the disruption of the parent-child relationship. Parental reaction may range from lukewarm support to forcible removal from the parents’ home. The change in belief system, dress and lifestyle may cause tension, resulting in some cases of loss of support from parents and former friends. Unlike older converts, many adolescents and young adults may still be physically, financially, and emotionally dependent on their parents. Hence, the impact of this loss is much greater and deeper.

As a result of this family disruption, new social support networks, a sense of belonging, integration and re-creation of a strong bond becomes particularly critical for convert Muslim youth. Unfortunately, most converts report limited social support from their Muslim community. Ramadan, Eid, and holidays associated with their former religion were reported as being a lonely time, resulting in feelings of marginalization. Ramadan is the most social month of the Muslim year, with family and friends often gathering over lavish evening meals. But many American converts to Islam break their fast alone, often in front of the TV. Those who did feel supported indicated they were “adopted” by individual families. These “family connections” served as a major source of support and helped with integration and connection within the Muslim community.

Many young converts reported a need for mentors who understand their intersecting social identities to help them with their life challenges. Some converts are forming their own groups, one of which is Ta’leef Collective. Founded as a resource for new Muslims and prospective converts, Ta’leef runs classes, discussions, and support groups. Its headquarters are in Fremont, California, but it opened a Chicago chapter in 2012. Additionally, there are small discussion groups popping up in “third-spaces” in large cities such as New York and Washington, DC to gather and share resources and build community.

Many converts also encounter struggles in their personal lives that require proper support. Many convert youth report struggling to channel their sexual energy after conversion. They now need to alter their previous behaviors – such as gender interaction, dating, and premarital sex. They may try to marry quickly to protect themselves from temptation. Converts also report difficulty with the marriage process due to lack of opportunities to meet potential mates, lack of support system to assist in the search, and potential spouses’ family objections due to concerns regarding implications of marrying a convert. Often times female converts are pursued for citizenship purposes rather than as genuine life partners.

Experiences may differ based on the individual’s cultural background and the community into which they are attempting to integrate. One study reports that African American converts often believed that white converts received preferential treatment. White converts, on the other hand, often see themselves as a “community trophy.” As one shared: I think more than anything you’re kinda like a mascot…people are proud to like parade you around as a white convert or show you off, and, without ever really getting to know you.

White women, particularly, who choose to wear hijab may experience more difficulty transitioning as they feel the loss of their societal white privilege. Female Muslim converts are particularly mischaracterized by the media, which portrays them as brainwashed, weak-willed, and easily misled by Muslim men. Deanna Othman writes that the female Muslim convert “provides a spectacle for the public to shake their heads at because she is a tragic character, and her tragic flaw is her conversion” to Islam. When young American Muslim converts are not supported through these trials and provided with a much needed social network, they often stop coming to the mosque all together and may even leave the religion.

Refugee Muslim Youth

Ameera sat on the floor in the corner of the small apartment, wishing that she were still in Syria before the war struck. She missed her friends and cousins and their fun days laughing in the garden. She missed the family gatherings that went late into the night and the large spread of food her mama used to cook. Most of all, she missed the peace and contentment her heart had felt before the war and the sleep that used to come so easily…

As the political conflicts continue throughout the world, increasing numbers of refugees from predominantly Muslim countries are arriving in the United States. Refugee Muslim youth experience unique struggles as they attempt to integrate into the US. Understanding their individual and family experiences during the migratory process (pre-migration, asylum seeking, and resettlement stages) will be critical in assessing the impact on the individual’s development, identifying potential risks, and developing appropriate interventions. In addition, mental health, social disruption, and educational challenges have to be considered when trying to promote youth development in this subgroup.

American Muslim refugee youth who have witnessed or been victims of violence may report problems processing these traumatic events. Their experiences may result in developmental delays, difficulties managing emotions, or poor academic performance. They may experience higher incidence of depression, anxiety, and post-traumatic stress disorder. They are more likely to report survivor’s guilt, a pessimistic outlook on life, and suicidal ideation. Often they may exhibit a developmental regression such as bedwetting, or they may report difficulty concentrating in class. In addition, traumatic experiences may result in the formation of negative thoughts and expectations about themselves, others, the world, and their future. This can impact the young person’s ability to form meaningful attachments and develop a social support network.

The lack of trust in institutions and the future also complicates young refugees’ educational experiences. Many live in areas with poor school districts with overcrowded classrooms that have limited resources. There is often inadequate funding for language acquisition programs and this, coupled with racism and xenophobia, increase the difficulty of transition. Refugee youth that have experienced multiple losses, financial stress, lack of parental monitoring/availability, lack of social support network, and untreated psychological wounds may have an increased likelihood to engage in high risk behaviors. Unfortunately, the needs of this subgroup often go unnoticed and are therefore minimally supported by their community.

The field of research on American Muslim youth is still evolving, and there are many questions that need to be explored and answered. Continued research is needed in order to understand the varying subgroups, their challenges, and how to better meet their needs. The current knowledge can be used by parents, as well as educational and religious institutions to form religiously, culturally, and developmentally relevant programs for young people, families, mentors, organizations, and mosques. By fulfilling the unmet needs of these underserved Muslim youth subgroups, and Muslim youth in general, we can hope, insha’Allah, to more effectively promote positive development of American Muslim youth. Individuals interested in additional information can find resources at The Family and Youth Institute’s website: www.thefyi.org

December 3, 2016
The Five Necessities

The conversation never gets old. Two parents are standing at the edge of the Masjid, on the verge of losing their kids to the crowd. It appears that the influence of their peers and the challenges of being young are getting the best of them. One concerned parent says emphatically to the other, “We need to do something for the youth!” A few cities over, the same realization is echoing at the weekly board meeting of your neighborhood Islamic Center and resounding from the pulpits of Muslim communities across the nation. If you’ve been involved in activism long enough you might have heard these words a thousand times.

How do we instill this conviction in Muslim youth? One of the most effective ways is to put them through specialized dawah training. Why? Because many of them have the very same questions and doubts

Nonetheless, there is an increasing awareness within our communities of a need that has been both present and pressing for a very long time. Where we have been delayed and left lingering for too long, however, is not in recognizing the need; rather it is in bringing forth and implementing practical solutions and methods to facilitate the fulfillment of that need. In other words, we have yet to cover the distance between “the what” and “the how.” We have yet to bridge the gap between the principle and the practical. We know we need to strengthen our Muslim youth but we don’t always know how. We know we need to cultivate in them the love of Allah and His Messenger, but again, we don’t always know how. We know we need to keep them engaged and active at the Masjid but we don’t always know how. This is where the old conversation usually comes to an end, and this is where the new conversation has to begin…

There is a very beautiful and profound chapter of The Quran that is simple and short enough for a three-year-old child to memorize and to understand. In this chapter, Allah lays out a roadmap to success that is relevant to all of humanity and especially practical for Muslim youth. From it we can derive five basic necessities that, by Allah’s permission, will not only help our youth prosper in their religious affairs (deen) but will also help them prosper in their worldly affairs (dunya). The chapter that I am referring to is none other than Al-Asr (The Time), and the five necessities, that it so eloquently captures, are as follows: time management, conviction, righteous activity, inclusive engagement, and positive reinforcement.

Time Management
Allah says “By time, mankind is in a state of loss…” (103:1-2). One of the greatest challenges for our Muslim youth in the pursuit of their fullest potential is the fact that they have too much free, unaccounted for and unmonitored time, and not enough positive alternatives with which to fill that time. Many of them, in fact, are being left to their own devices and their own discretion without proper intervention or regulation, and as a result their true potential is being wasted. Yes, many of them may be doing well or excelling in school; but at the same time they are spending valuable hours on video games and social media, on the phone, watching 3-hour movies, and excessively engaging in fruitless activities. All the while, they are falling behind in their Islamic development.

Mentorship is important for the success of youth because it creates a source for advice and support that is separate from the sensitivities that are present with family and friends

Without a doubt there is great benefit in relaxation and entertainment, but when it begins to consume the lives of young people, then it becomes detrimental. What if we could cut the time that they spend engaging in entertainment and social media in half or even reserve a third of that time for beneficial endeavors? Now, instead of simply excelling in school, they could be over-excelling in school or taking on an extra-curricular that may contribute to their future success. In fact, with the amount of time that the average young person spends on the internet alone, they could be learning a trade or gaining a level of accreditation in one of the sciences of Islam. Time management is so vital and so necessary for our success that Allah uses the remainder of this chapter (Al-Asr) to lay out for us a specific regiment for the usage of our time.

Conviction

After informing us that all human beings are in a state of loss, Allah makes an exception by saying “…except for those who have faith…” (103:3). The second and the most important necessity that should occupy the time of our Muslim youth in order to prevent their potential from being lost is the development and preservation of their conviction in Allah. Why? Because without true faith and certainty in Allah, their taqwa (their mindfulness of Allah which leads to virtue and prevents sin) cannot be fully developed. Moreover, as long as they have doubts about Islam they run the risk of not only falling into sin but of losing their identity all together. On the other hand, if they do develop the necessary level of certainty and mindfulness of Allah, then they will begin to take account of themselves and make their own initiative to maintain their Islam. The real question, however, is how do we instill this conviction in Muslim youth?

One of the most effective and practical ways to nurture conviction in the hearts of Muslim youth, especially teenagers, is to put them through specialized dawah training. Why? Because many of them have the very same questions and doubts that a non-Muslim would have. Many of them don’t know why they believe what they believe, and a part of the reason why is because they have not been introduced to Allah’s proofs in a way that captivates their minds and keeps them engaged. In fact, many young Muslims have never even been asked the question “Why are you, personally, a Muslim?” And the very inability to answer this question is a sign that their conviction may be deficient or unfounded, and their Islam may simply be cultural, a lifestyle that was passed on to them from their parents. Such a possibility should never be left unresolved. Also, dawah training, if done properly, should accomplish three things. It should stimulate faith and build certainty, connect hearts to the Quran, and provide individuals with the language and the skill to articulate and defend their Islamic identity in a time when Islam is at the center of the world stage.

Righteous Activity

After conviction, Allah mentions righteous activity which is the third necessity for success. Allah says “… those who do righteous deeds” (103:3). Oftentimes when we think of righteous activity, we limit it to praying, fasting, giving charity, and basic acts of kindness. However, righteous activity is that which is essentially beneficial and is a very broad category that can even include such things as physical fitness and social events if they are facilitated in the proper way with the correct intention. Righteous activity also includes those activities that will prevent you from falling into disobedience as well as those activities that facilitate good deeds. A good example of this type of righteous activity is participating in sports. Not only does sports prevent many young people from wasting time and engaging in other harmful things, but also through sports certain qualities and life skills are practiced and developed such as sportsmanship, teamwork, sacrifice, effective communication, tolerance, strategic planning, and even self-confidence. Moreover, if these activities are being facilitated by Muslims, then prayer and beneficial reminders can actually be incorporated as well.

Now, I know that not every young Muslim likes sports. That’s fine. There are plenty of other activities that can benefit them and keep them engaged. Be creative! Ask them what their interests are and develop your programming around them. Take their favorite game shows like Jeopardy and Family Feud and create Islamic versions. Try to put them together in teams as much as possible and create incentives and merit systems to reward those who put forth their best efforts. Facilitate writing workshops that reinforce the importance of creativity and written expression in Islam, and encourage them, for example to write poems about the prophets or short pieces about what Islam means to them. Make sure that study circles for the youth seem less like lectures and more like conversations that involve both the speaker and the listener. Ask them if they know before you tell them the answer and they will be much more attentive. Lastly, one of the most transformative righteous activities that Muslim youth can participate in is feeding and helping those in need. This has a very profound impact on young people, especially those who have lived a relatively privileged life, without deprivation in food, shelter, or other basic necessities.

Inclusive Engagement

As for the fourth necessity on the roadmap to success, Allah says “…and those who participate in and encourage truth…” (103:3). If we want to see Muslim youth attached to the Masjid and taking up the cause of Islam on their own initiative, then participation is paramount. They have to feel like the Masjid is their Masjid. They have to feel like they are a part of the process. Even if they are given a donation basket to hold on Friday or a stack of flyers to hand out to the congregation as they leave, that seemingly small act of inclusion may change their entire perspective of the Masjid and their relationship with it as well. Through participation we not only can instill a sense of ownership in them, but we can also begin to cultivate leadership, and transition the youth into active, even proactive, members of the community!

If you want to take it a step further, then don’t just let them hand out food to the needy on the day of distribution; let them manage the entire process themselves. Let them make phone calls from the office phone in the Masjid. Let them collect donations from community members. Let them plan the coat drive. Let them organize and host their own events under the guidance of the administration. Let them decide where they want to go for their quarterly youth trip. These things may seem insignificant but they can go a long way in the life of a young Muslim. Lastly, offer tutoring in English and math and SAT preparation classes at your community center because this will send the signal that you are concerned about the overall success and well-being of the Muslim youth. It also is a strategic way to bring them together in the House of Allah with other young Muslims.

Positive Reinforcement

As for the fifth necessity for success, Allah says “…and those who observe and encourage patience and perseverance” (103:3). Strengthening Muslim youth is all about positive reinforcement which should ultimately manifest into a comprehensive support system that includes family, friends, and mentors. This creates an environment wherein Muslim youth are constantly being invited and encouraged to do good. One of the most vital components to this support system is the youth group because youth are more influenced by their peers than anyone else, and are more inclined to come to the Masjid and participate in programs when they know that other youth will be present. What can enhance the positive youth-to-youth impact is the collaboration with other youth groups. This provides an extended sense of belonging, and sends the signal that other people like them are enjoying themselves doing similar things.

Mentorship is perhaps just as important for the success of our youth because it creates a source for advice and support that is separate from the sensitivities and incentives that are present with family and friends. Youth need a safe-zone where they can express their insecurities and their personal struggles without feeling that they are being judged or condemned. They have real challenges that are not simply overcome just by knowing right from wrong; and the Imam might not be the person that they feel comfortable disclosing themselves to. This is where the mentor becomes very important. Some ideal candidates for mentors are university students, young professionals, and athletes – all of whom should be well-grounded and well-balanced in their Islamic identity.

Lastly, everything crumbles without positive parental reinforcement in the homes. In fact, without it, the positive effects of involvement with high-minded Muslims peers and the guidance and support of mentors are undone. Parents cannot think that just because they send their children to the Masjid or even to Islamic school that their responsibility has been fulfilled. Rather, they have to know that they are the single most important pillar in the lives of their children because of the level of authority and proximity that Allah has given them. Ultimately, the five necessities cannot be properly implemented, monitored, and measured, without the involvement of the home.

To conclude, we should know that Muslim youth are just youth who are Muslim. Their challenges and their interests are very much the same as other youth. However, the only thing that sets Muslim youth apart, and will allow them to prosper through the challenges, is the clear guidance sent by Allah!

December 3, 2016
Preparing Youth for Success in Life, Service, and Leadership

Looking metaphorically at the phenomenon of the “butterfly effect,” wherein, theoretically, the flapping of a butterfly’s wings in Japan could cause a tornado in Texas, it is likewise conceivable that the humble efforts of a single youth could positively and dramatically change the world. Despite this plausible reality, oftentimes we hear youth saying, “I’m young, what can I do?” Instead, perhaps, they should say,” I’m young—with the help of Allah (SWT)—what can’t I do?”

We must provide constructive programs and outlets for youth to come together, discuss common struggles and challenges, and through specific projects, make a positive contribution to their communities

It appears that our youth are not aware of the substantial role played by young people in Islamic history. Prophet lbrahim, for example, was a young man who challenged the disbelievers and destroyed their idols; at the age of 10, Ali ibn Abi Talib was the first male to accept Islam; Umair ibn Abi Waqqas joined the Battle of Badr around the age of 15; and Aisha (RA), who became the wife of the Prophet, narrated many hadith and was a leader in her own right during her youth.

Devaluing the Potential Contributions of Youth

It’s not only youth that underestimate themselves, but community leaders underestimate them as well. Muslim community leaders must realize the vital importance of youth and view them as valuable resources, rather than spoiled youngsters with little to offer, requiring video games and constant entertainment/stimuli to hold their interest. In fact, youth is the

stage of life during which individuals are most enthusiastic, energetic, creative, open to learning, and physically strong. Allah (SWT) says in the Quran, “Allah is He who created you of weakness, then He appointed after weakness strength, then after strength He appointed weakness and grey hair…” (Quran 30:54). It is in the best interest of our communities to re-evaluate the strength and value of our youth, contemplate the substantial contributions they can make, and do our best to prepare them for success, service, and leadership.

Mass Media Seek to Indoctrinate Youth

The general society unquestionably values youth as a commodity. In fact, society elites and predatory marketers and advertisers recognize the intrinsic value of youth and spend a great deal of time and money to manipulate and control their behavior and shape their identity.

Youth are not just the future; they can, today, be the endowment of our commitment and their own, benefiting and improving their own lives and that of their families, but also that of ummah and society

In an article, “How Disney Magic and the Corporate Media Shape Youth Identity in the Digital Age,” author Henry J. Giroux writes, “Youth are now assaulted by a never-ending proliferation of marketing strategies that colonize their consciousness and daily lives…[i]n what has become the most ‘consumer-oriented society in the world,’…. youth now inhabit a cultural landscape in which, increasingly, they can only recognize themselves in terms preferred by the market. Multi-billion-dollar media corporations, with a commanding role over commodity markets as well as support from the highest reaches of government, have become the primary educational and cultural force in shaping, if not hijacking, how youth define their interests, values and relations to others.” For this reason, community leaders and parents need to be active players in this struggle to influence the hearts and minds of youth.

Exemplary Youth Inspire Peers to Strengthen Iman

Without exemplary youth providing a good example and positive peer influence, Muslim youth are left hanging in the balance. Popular culture with all its many vices are a continuous temptation and distraction for youth, and Muslim youth do not live in a vacuum. If they are not provided positive Islamic experience and acculturation, they will be susceptible to any and all negative influences from non-Muslim friends, popular culture, mass media, and profit-motivated advertisers. Youth leaders, in conjunction with more mature individuals in their communities, are needed to reach out to the youth and provide constructive programs and outlets for youth to come together, discuss common struggles and challenges, and through specific projects, make a positive contribution to their communities. Also, within this climate of Islamophobia, youth need, more than ever, the inner strength that comes from adequate Islamic knowledge and personal confidence. They can then stand tall against those in society who feel justified in hating and criticizing them because of their association with Islam.

Youth Disenfranchised from Our Communities

Obviously, youth who are disenfranchised and disconnected from the masjid and Islamic community run a greater risk of becoming wandering invisible Muslims who discard their Islamic practice and potentially stop identifying as Muslim altogether. Muslim youth who are not at the masjid are also not in some empty room staring at the walls. No, they are busy somewhere doing something.

The reasons for youth being absent from the masjids vary. A few years ago, at a sisters’ halaqa, I met some new sisters and began talking about the community needs, etc. During the conversation, one sister mentioned that there were some Muslim youth and adults who were attending churches because they “provided better programs and activities.” I thought I had “heard everything,” but this revelation was unexpected and, unfortunately, true. If a masjid becomes merely a place to hold the five daily prayers and jumah, then it really is not providing the essential services needed to sustain a healthy, vibrant community.

Another reason youth don’t regularly visit the masjids is because they don’t feel they are stakeholders and haven’t been empowered to make a significant contribution. Youth have a lot to offer their communities. It is time for masjid boards to show confidence in their youth, invite the older youth and young adults to join the masjid board, and empower them to reach out to other youth and develop programs to benefit the youth and the community at large.

In order to attract youth to the masjid, activities must be provided that are interesting and stimulating to them. Comprehensive programs for them are needed and can be developed gradually. However, initially attracting them can be accomplished by having youth organize and advertise youth sports tournaments with pizza parties and ice cream socials. After that, the youth themselves can recommend other programs that interest them and keep them active in the masjid.

“It takes a Village”— Parent and Community Partnership

Preparing youth to succeed in their lives, to contribute to society, and to take on leadership responsibilities, requires that they have a deeper understanding of Islam. After learning the basic beliefs, the five pillars, surahs from the Quran, a collection of hadith, and other requisite Islamic knowledge — they should then attempt to understand some deeper Islamic concepts. A deeper understanding of Islam is a blessing from Allah (SWT). The Prophet (pbuh) said, “When Allah wishes good for a person, He causes him to understand the religion” (Bukhari).

Parents and communities should form a partnership to provide children and youth the requisite Islamic knowledge necessary to become dynamic and successful members of the community and society. The partnership includes combining resources and disseminating Islamic information and training through full time Islamic schools, Sunday schools, masjid halaqas for youth, as well as workshops, visiting lecturers, and parent-guided educational activities. Ultimately it is the parent’s role to manage the logistics of providing their children and youth knowledge and Islamic leadership training —but they can utilize both home resources and community resources to obtain the desired outcomes. Knowledge is the foundation of religious commitment, and central to Islamic success, and for leadership. Whether it is spiritual or academic, it is essential, and Allah (SWT) will Insha’Allah make the knowledge sought attainable. The prophet (pbuh) said, “Whoever treads a path in seeking knowledge, Allah will make easy for him the path to Paradise” (Al-Tirmidhi).

Helping Youth Understand Purpose and Meaning of Life

Youth need to strive to better understand the purpose and meaning of life and how that relates to living as a Muslim and seeking to attain Paradise. Allah (SWT) tells us, “I created the jinn and humankind that they might worship Me” (Quran 51:56). Likewise, youth should be guided to contemplate the “test” of life. Allah (SWT) has taught that the creation of the heavens and the earth and of life and death is to test mankind. Allah (SWT) says, “And He it is Who has created the heavens and the earth in six Days and His Throne was over the water, that He might try which of you is the best in conduct. But if you were to say to them, ‘You shall indeed be raised up after death,’ those who disbelieve would be sure to say, ‘This is nothing but obvious magic.’” (Quran 11:7). Along the same lines, youth should also contemplate the meaning of true success in this world and realize that success is not measured by material possessions but by one’s good deeds and earning the pleasure of Allah (SWT). The deep study of Islam is a life-long endeavor, and both parents and the community should motivate youth to continuously expand their knowledge and understanding.

Helping Youth Understand the Importance of Time

Youth should realize time is one of the most precious resources on earth — and it is fleeting. A person can have all their worldly possessions taken from them, and spend many years working hard to replace what they lost. But time is one precious resource that can never be replaced. Every second that ticks away is gone forever. Surah Al-Asr should be studied and understood as it relates to life and the value of time. Allah (SWT) says, “By time, verily man is in loss, except such as have faith, and do righteous deeds, and [join together] in the mutual teaching of truth, and of patience and constancy” (Quran 103:1-3).

There are certain major time wasters that should be cautioned against and avoided in order to better value time. Activities like spending hour after hour watching TV, playing video games, or being glued to a smart phone on social media can be detrimental, if not done in moderation and after other, more important activities have been fulfilled. Let’s say some youth spent six hours a day combining TV, video games, and social media. Doing the math, we calculate that they are spending 2,190 hours or nearly three full months over the period of a year. This is a startling figure. There are so many better ways to spend one’s time which could truly bring benefit such as reading and memorizing Quran, attending a halaqa, participating in sports-centered recreational activities with fellow Muslims, cleaning the masjid, and studying and increasing one’s knowledge. The Prophet (pbuh) has said, “Take advantage of five matters before five other matters: your youth before you become old; your health before you fall sick; your wealth before you become poor; your free time before you become busy; and your life, before your death” (Al Hakim and Musnad Ahmad).

Helping Youth Prepare Academically and Intellectually

Academics are an important part of training youth, and striving for excellence is one of the qualities of a good Muslim, contributing member of society, and leader. With regard to academics, youth should be life-long learners and always strive for excellence in their studies. They should be conscientious towards their school work, and when necessary, seek out the help of tutors to help them master challenging subject matter. By being an exemplary student, a Muslim improves the image of Muslims in society, and that is a form of indirect dawah. Regardless of whether they attend an Islamic school, public school, or college, they should have good character and lead by example. In addition, if students are focusing on beneficial activities like studying in their free time, then they should have no trouble excelling in school and becoming adequately prepared for any field of employment. This spirit of striving for excellence is a practice that is essential to all personal endeavors, family life, career, civic participation, and, of course, religious practice.

Helping Youth Prepare Physically

Overall heath is an important aspect of helping youth prepare for a successful life, for dedication to activism and contribution, and for leadership. The Prophet (pbuh) encouraged certain physical fitness activities like swimming, archery, and horseback riding. So in general, a variety of sports and fitness activities including joining a sports team and regular exercise could be beneficial in keeping oneself healthy and active. A highly recommended activity conducted by some Muslim communities is organizing children and youth competitive flag football and soccer leagues which is beneficial both socially and physically. In addition, it is important to teach youth to eat healthy from a young age. If a child or youth has a weight problem, then parents can take a more active role by not bringing unhealthy foods into the home, and not only modeling and encouraging healthy eating, but also providing an adequate amount of physical fitness activities for their child or youth.

Helping Youth Choose Friends Wisely and Practice Kindness and Inclusiveness

Peer pressure is very powerful, and negative peer pressure can lead our youth down the wrong paths. The prophet (pbuh) has said, “The comparison of a good friend and a bad friend is like a perfume seller and a blacksmith. The perfume seller will give you the gift of perfume or you can enjoy its fragrance. The blacksmith will either burn your clothes, or you may be exposed to his bad smell” (Bukhari and Muslim). The best of youth are leaders, not followers, and they are very careful of the company they keep. The Prophet (pbuh) was asked, “Which of our companions are best?” He replied, “One whose appearance reminds you of Allah, and whose speech increases you in knowledge, and whose actions remind you of the hereafter.”

In addition, youth should understand the importance of inclusiveness and kindness towards all others including those who are new in the community or of different races or backgrounds. Youth should also be reminded to offer salaams, especially to those who are new, and find ways to focus on similarities rather than differences with those whom they are unfamiliar.

Helping Youth Prepare for Service and Activism

The best way to prepare our youth for service and activism is to, ourselves, be committed to service and activism. This starts with a frequent presence at the masjid, conveying that the masjid is our second home. We set the example by always looking for ways to improve things, to organize, to keep the masjid clean. And we approach this with an attitude of taking initiative, not waiting for someone to ask us to do something, but doing so for the sake of Allah (SWT).

Being balanced and committed Muslims who not only serve the Muslim community, but the greater community at large, helps prepare our youth, through example, for service and activism. We have to engage with the greater community and strive to include our youth in these activities, like volunteering at soup kitchens, visiting with seniors at senior citizen homes, and participating in dawah activities to convey better understanding of Islam to the general public.

Helping Youth Realize that Their Best Role Model is Prophet Muhammad (p)

It is human nature to be enchanted with heroes and winners. The unfortunate reality is that some Muslim youth know more about the lives of sports stars and celebrities than our Prophet Muhammad (pbuh). We have to help our youth realize that there is no better role model than Prophet Muhammad (pbuh). Our Prophet was a mercy for humankind, and the best example of human maturity, fairness, caring, and spiritual success; and his message and example is available for posterity.

By doing all we can to help our youth prepare for success, for service, and for leadership, we fulfill our responsibilities as parents and active community members. Youth are not just the future; they can, today, be the endowment of our commitment and their own, benefiting and improving their own lives and that of their families, but also that of their communities, the ummah, and society at large.

December 3, 2016
A Day Trip to the Kaaba: The Ultimate Privilege and an Absolute Blessing

At seven in the morning I would step out of my house into glorious sunshine and board the bus with my neighbours, who were also my colleagues, my friends, and my newly adopted family. In a state of Ihram and donned in two pieces of white cloth, the men would take the front of the bus. The women would be armed with their prayer beads and supplies of breakfast snacks as we yet again shared our overwhelming awe of being absorbed in the present moment: a day trip to the glorious Kaaba.

We were a group of British and South African teachers living out an adventure in Jeddah, Saudi Arabia. The reasons to emigrate were many, but the common thread was our desire to be within close proximity to our spiritual home. The frustrations and stresses of working within a Saudi system paled in comparison to standing in front of the Kaaba, or in front of the beloved Prophet Muhammed’s (peace be upon him) grave and amongst thousands of worshippers who shared the same desire and passion to immerse themselves in contemplation of the oneness of God — escaping from the earthly world and into the ephemeral where the human heart can find complete rest and tranquillity.

Words cannot convey the immensity of gratitude that ran through me each time I visited the two holy cities. Inevitably, large crowds of worshippers brought with them many challenges that had to be overcome; patience, respect, and understanding were all part of the process in ensuring that the full benefits of the Umrah trips were gained. However, during periods when international visas were closed, uninterrupted meditations were an absolute blessing. I would place my hands on the wall of the Kaaba fully absorbed in the moment. Deep in heartfelt prayers, I had the privileged opportunity to pray for all of humanity. From my late father who passed away prematurely from pancreatic cancer to the stranger who laboured endlessly to fund his child’s education, I asked Allah to grant them all peace in this world and the hereafter.

Medina was a more relaxed experience compared to Mecca, and during the periods of closed visas, it offered an even more incredible opportunity to feel the love of the beloved prophet (pbuh). Through the blessings of Allah, I could sit close to the Prophet’s grave, taking my time in offering the two rakats of prayer and simply absorbing the immense strength of spirituality that seemed to have a unique and powerful vibe exclusively reserved for the city of Medina.

My one year stay in Jeddah was an eclectic mix of experiences. Frustration, anger, and disappointment was balanced out with inspiring nature and beautiful friendships. But my greatest motivation was always my deep desire to be spiritually moved, to be fully absorbed into a world of prayer where only God exists. Mecca and Medina fulfilled this desire, and as I sit in my home in the UK watching the autumn change into winter, I cannot express enough gratitude for the blessings of having said time and time again, “Let’s go for a day trip to the Kaaba!”

It is narrated on the authority of the amir al-muminin (leader of the believers), Abu Hafs Umar bin al-Khattab (may Allah be pleased with him), who said, “I heard the Messenger of Allah (peace be upon him), say, ‘Actions are according to intentions, and everyone will get what was intended. Whoever migrates with an intention for Allah and His messenger, the migration will be for the sake of Allah and his Messenger. And whoever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for’” (Bukhari and Muslim).

December 3, 2016
Muslim Youth: Developing Leaders for Today and Tomorrow

“The youth of today are the leaders of tomorrow.” This concept has been drilled into our heads. Both in Islamic contexts and elsewhere, we hear about youth potential and how one day they will be leaders of society. While experience and maturity is important, the role of Muslim youth is not to sit back and wait for the future to arrive. Prophet Muhammad, peace be upon him, told all Muslims that when we see something wrong, we should first change it with our hands. If we cannot change it with our hands, then change it with our tongues, by speaking up, and if we cannot do that, then at the very least we must recognize that evil and in our hearts, support changing the situation.

Young Muslims presents and stresses core concepts of Islamic character and leadership, helping youth deepen their understanding of Islam and implement virtuous traits crucial to their success

Muslim youth in America face challenges that can stifle their potential. One of the biggest challenges is the lack of necessary Islamic knowledge. Oftentimes Muslim youth in America are taught only the basics of their faith and sometimes not even that. They typically learn how to read and write Arabic without learning the meaning. It is no mystery why many young Muslims are not confident in their faith. Many do not understand Arabic enough to understand the Quran for themselves. Their own holy book can seem strange and foreign. If they want to truly understand their faith, they must go out of their way to seek Islamic knowledge.

Another hurdle for Muslim youth in America is the lack of support in Muslim communities. Mosques sometimes feel to young people like a place of judgment and close-minded attitudes. Mosques are meant to be community centers where anyone can find help and support. Sadly, youth find that the issues they deal with are considered by adults to be too taboo or uncomfortable to discuss amongst Muslims. Youth end up turning to other sources for guidance, whether peers, social media gurus, or non-Muslim teachers or advisers. Their advice, while often well-intended, may contradict Islamic principles. Who can blame youth for taking that advice when Muslim mentors aren’t available to give them credible information and guidance suitable for young Muslims?

Muslim youth are also constantly surrounded by vulgarity in pop culture. Every day they are exposed to music, movies, TV shows, and media filled with obscene messages. Living in a culture where modesty is rejected and “doing whatever you want” is celebrated can drain anyone, especially young people who are still building identities and figuring out their boundaries. Young Muslims in America are in a constant struggle between being accepted by society and firmly adhering to their faith. It is easier to follow the crowd and gain acceptance than to reject societal norms and risk being an outcast.

Despite the challenges, Muslim American youth are part of history in the making. Being a Muslim in America today means you are contributing to the ever-changing portrait of Islam in America. Whether through standing up and driving change, or staying silent and allowing politicians, journalists, or even Islamophobes to speak for them, Muslim youth affect the image of Islam in America every day. The passion and energy of youth is an incredible asset. Young people can accomplish amazing feats in life when their efforts are channeled correctly. Some of the most esteemed companions of the Prophet (pbuh) gained respect and leadership positions at a young age. They used their passion and youth to help their communities grow and prosper. Their age did not limit them, instead their youth helped them further contribute to society. In order for Muslim youth to succeed as they have in the past, they must be given the proper tools.

Safe spaces are crucial for developing dynamic youth. Muslim youth need to be in an environment where good deeds and good character are celebrated, somewhere they can to turn to receive wholesome Islamic advice without being looked down upon for their flaws. Being around people who encourage good deeds and discourage bad is a positive form of peer pressure that builds confidence and strength of character. Communities can implement this by encouraging youth to participate in community affairs, providing space to grow and learn from fellow community members while contributing to discussions and activism with their unique perspectives.

Young Muslims, a division of ICNA, connects Muslim youth throughout America. This grassroots organization provides the tools youth need to grow and develop. YM presents and stresses core concepts of Islamic character and leadership, helping youth deepen their understanding of Islam and implement virtuous traits crucial to their success. Through weekly meetings, YM gives youth the opportunity to explore their faith and build bonds of companionship that last a lifetime. Organizations like YM give Muslim youth the tools they need to become the leaders of today and tomorrow.

December 3, 2016
Claiming the ’90s for Muslim Youth

As a new decade begins and the passing one becomes history, I want to learn from past mistakes and look for an even better future for Muslims in general and Muslim youth in particular. Most of all, I want to spread Allah’s message to whomever I can. Allah says in the Qur’an, “Invite to the way of your Lord with wisdom and beautiful preaching; and debate with them in ways that are best” (16:125).

Da’wah is a responsibility of all Muslims. But it requires patience, a sound knowledge of Islam, and the ability to deal with people in ways that are best and most beautiful. As a Muslim youth living in a society which is not friendly to Islam, I want to be knowledgeable about my religion in the best possible manner and be able to practice what I know. I think that non-Muslim youths in this country are confused and with out direction. Through my own convictions and dedication, I can, with help from Allah, show them the path to salvation. The more we successfully invite Americans to Islam, the better our lives will be in this country. As far as Muslim youths are concerned, I want to tell them that there are organizations and groups where they can learn about Islam, socialize, and engage in games and sports. Local mosques and Islamic centers should be helpful in providing relevant and accurate information about the deen and in providing programs for youth.

By joining hands, Muslim youth and non-Muslim youth can have an opportunity to participate in positive sports and extracurricular activities. Who says we can’t have fun?! It is important to note here that all our actions can be ibadah (worship) if they conform to the commands of Allah. As Muslims, it is necessary that we tell our non-Muslim friends about tawheed and Islam, about jannah and jahannam, about prophets and the guidance from Allah SWT that they brought to mankind, and about the accountability for our deeds. Since da’wah needs close interaction, we should make friends with non-Muslims, even invite them to dinner at our homes, and at the proper time and within the context of discussion, explain to them why they should consider Islam. We must tell them why we abstain from alcohol and drugs, etc. We should also encourage them to bring their parents so that our parents can get to know them and can do their part of da’wah.

When we succeed in our efforts and anon-Muslim friend converts to Islam, we should always help him get through his initial difficulties in making wudu, performing prayer, reading Qur’an, and so on. We should remember that when a person becomes Muslim, in many ways he leaves a world behind: he oftentimes leaves his non-Muslim friends and abstains from doing things that contradict Islam that he did before, and, in many cases, he faces a negative reaction from his parents, friends, and neighbors. To help him overcome the difficult transition, we should offer warmth, love, and Islamic brotherhood so that he does not feel that there is avoid in his life.

In the ’90s, we have a great opportunity to improve ourselves and spread Allah’s message. If we try hard with sincerity, there is no reason why we won’t succeed. Allah has already promised His help to those who make efforts on His path. “O you who believe! If you help[the cause of]Allah, He will help you and make firm your steps” (Qur’an 47:7).

January 10, 1990