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WOMEN IN ISLAM

Teaching Module Development

Stereotyping and Prejudice of Islam and Muslims: Implications For Educators

By
Dr. Helen Bond

Narrative Description and Rationale:
"Muslims are lumped together and our expectations are based more on stereotyping than on empirical research…all too often the 'coverage of Islam and the Muslim world concludes there is a monolithic Islam out there somewhere, believing, feeling, thinking and acting as one.'" ( Sheenan, 2002, p. 3).

Sheenan (2002) describes stereotypical beliefs that the general non-Muslim public often brings to their understanding of Islam in general and Muslims in particular. The dictionary defines a stereotype as "a conventional and usually oversimplified conception or belief.” The most persistent misconceptions are that Muslims are violent, terrorists and that all Arabs are Muslims. Another common misconception is that Islam oppresses women. According to a recent poll in U.S. News & World Report, more than half of people surveyed believed that Islam was anti-American, anti-Western, or supportive of terrorism." While Muslim intolerance have certainly worsened since September 11, misunderstandings about Muslims and Islam been existed in the West for a some time.

On September 7, 1994, a 12-year-old Canadian girl named Emilie Quimet was sent home from a public school in Montreal for refusing to remove her hijab (Todd, 1998). The hijab is a headscarf, or covering including a loose fitting clothing worn by some Muslim women. The principal was reported to have stated “the wearing of a distinctive sign, like the hijab or neo-Nazi insignias could polarize the aggressivity of students” (Todd, 1998, p. 1). It was also reported that the parents’ committee was fully supportive of the principal’s decision. Shortly after this incident in another Montreal school another girl was told not to return to school until she removed the hijab. Similar incidents have occurred in the United States as well as in other non-Muslim societies.

Students in public schools are not the only ones subject to these stereotypes. Alima Delores Reardon, a devout Muslim, began working as a substitute teacher in the Philadelphia public schools in 1982. As a part of her faith, she wore a head covering and long baggy dresses that covered her body. For two years, Reardon worked without incident carrying out her duties as a substitute teacher. All this ended in 1984 when Reardon faced disciplinary charges for her dress. Officials dug up an age-old law called Public Law No. 282, known as the "Garb Statute." Reardon was found to be in violation of the Garb Statue that the Pennsylvania legislature had passed in 1895 to prohibit Catholic nuns from teaching in the public schools. The law states "no teacher in any public school shall wear in said school or while engaged in the performance of his duties as such teacher any dress, mark, emblem, or insignia indicating the fact that such teacher is a member or adherent of any religious order, sect or denomination."

Over the years, school officials had ignored the law in regard to teachers' wearing of religious jewelry, such as necklaces featuring a cross or a Star of David. When they invoked the measure to restrict Reardon's style of dress, she sued the school district for discrimination. In 1990, the U.S. Court of Appeals, Third Circuit, ruled

According to Esposito in Islam, Gender, and Social Change (1998), “Few issues in Islam and Muslim cultures have attracted more interest –and yet proven so susceptible to stereotyping than – as issues involving women. Despite training in multicultural education, educators are also susceptible to these same misconceptions and generalizations of Muslims and Arab-Americans. While Muslim intolerance has certainly worsened since September 11, misunderstandings about Muslims and Islam have been pervasive in the west for some time. The need to understand the Muslim culture and religion is important if Muslim children are to receive an equitable and fair education (Perkins, 2001).

According to the Council on American-Islamic Relations (CAIR) there are 3 million Arab Americans who live in all 50 states and the District of Columbia. About 33 percent live in California, Michigan and New York. Another 48 percent live in 20 metropolitan areas. The cities with the largest Arab American populations are: Los Angeles, Detroit, New York, Chicago and Washington, DC respectively.

Concerning the school-age population: 7 percent are in pre-primary school 53.6 percent are enrolled in elementary or high school 39.5 percent are enrolled in college (Bagby, Perl, & Froehle, 2001). Seventy-one percent of the mosques in this sample have a Weekend School that meets regularly. About half of all Weekend Schools are for children only. Fewer than one in 20 of these schools are for adults only.

Teacher education bears a special role in preparing teachers for an increasingly diverse population of students. The inclusion of social foundation courses in teacher education is fairly standard practice. Social foundation courses typically deal with the historical, socio-cultural, political, and economic foundations of American education. Some attention is paid to international and comparative approaches to culture and education: certainly, not enough in a world that is increasingly called upon to cooperate in trade, education, development, and governance. A likely revision would be to internationalize the issues studied with special attention paid to gender roles of Islamic women and the intersections of these roles in certain cultures, religions, political systems, and educational approaches.

According to Brown and Kysilka (2002) the fusion of multiculturalism and globalism results in the following five outcomes for educators: 1) the ability to understand social living in groups, 2) understandings of the “other”, 3) understanding of the interrelatedness and the interdependence of the world, 4) development of global diversity living skills, 5) and learning to modify and adjust to change (p. 9). The knowledge and experiences gained in the Women in Islam project can be integrated with the five learning outcomes as course revisions to my social foundations of education and multicultural education courses.

Also, multicultural education courses typically concentrate on the black, white, and Latino paradigm of race, gender, and class in the United States. Much less attention is paid to religion, and other ethnic groups such as the Islamic culture, and gender identity. Also, absent or scantily covered in many standard multicultural or social foundation texts and courses is information about the bi-cultural reality faced by many American Islamic families in society and the educational system. The intersectionality of Islamic/Muslim identity and gender roles of Islamic students in the educational system thereby are the focus of my course revision in the Social Foundations of Education course.

Module Overview
The overall focus of the unit is on counteracting stereotyping and prejudice of Muslim students/Islam and the implications for teachers and Muslim students. The guiding objective of the unit is to sensitive and educate teachers to Islam in general and Muslims in particular so that teachers can effectively teach and interact with Muslim students.

I begin the unit with a “what do you know, what do you want to know, and what have you learned (KWL) exploratory activity. What have you learned is an ongoing assessment The KWL activity assumes that you know more than you think about a given concept. Even if you do not know very much about at a new concept, you most likely possess the schema or the mental infrastructure to infer some things about the topic or asks questions about the topic.

Next, the lesson focuses on Islamic/Muslim history and identity. The guiding question on this first section is “What is Islam?” Using the information revealed in the KWL activity, the lesson focuses on challenging some of the misinformation with a short, but comprehensive overview of Islamic history using the Matthew S. Gordon’s overview of Islam entitled Islam: Origins, Practices, Holy Texts, Scared Persons, Sacred Places. Included with this history lesson will be a geography component educating students/pre-service teachers on the location of key Islamic/Muslim countries as well as showing the complex mixtures of other religions in Islamic countries as well as the growing Islamic/Muslim influence in America (see appendix 1A & 1B).

The concluding series of lesson will focus more directly on teachers’ attitudes including stereotypes and biases about Islam and Muslims (see Appendix 1C). Students and practicing teachers often resist exploring their own attitudes in favor of simply learning about other cultures and prescriptive best practices in teaching diverse students. Research consistently demonstrates that teachers must reflect and examine their own dispositions to successfully teach students that are different from them.

Lesson Plan Development
Lesson I, II, III


Topic (Theme) Understanding the Implications for Stereotyping and Prejudice of Muslim Students in Public Schools

Narrative Description of Module: I begin the unit with a “what do you know, what do you want to know, and what have you learned (KWL) exploratory activity. What have you learned is an ongoing assessment The KWL activity assumes that you know more than you think about a given concept. Even if you do not know very much about at a new concept, you most likely possess the schema or the mental infrastructure to infer some things about the topic or asks questions about the topic.

Unit Goals:


I. Introduction:

I will introduce the History Unit On Islam/Muslims with some of the findings of the KWL activity. For example, I might say, one category of common responses that was elicited in the KWL activity was that “jihad” meant holy war against the west.

  1. Lesson Goals: Using prior knowledge students will generate information about Islam and Muslims.
  2. Objectives (Statements of specific outcomes of the lesson activities). Student will be able to (SWBA):
    1. (Know) List at least four things they believe that they know about Muslims and or Islam. (Knowledge objective)
    2. (Want to know) List at least five things that they would like to learn about Muslims and or Islam.
    3. (Learned- continual assessment throughout the unit) Continually list and relate the above items to education. List what you have learned, insights, and new questions (Comprehension, Analysis, Evaluation)
  3. Activities and Learning Strategies\ Procedures
    Active Learning Strategies - An active learning strategy might be defined as an activity that requires students to DO something. A passive learner receives information; an active learner uses information to accomplish a task. Active learning strategies are not limited to group work, although organized group activities are an effective way to involve students in the learning process. Active learning strategies include:
    Brainstorming sessions: Students will use prior knowledge to generate list if items they feel they know and want to know about Muslims and Islam.
    Group projects/assignments: Students will work in groups to complete the KWL
    Student-generated course material: Material can be used as fodder for later discussion on stereotyping and effective pedagogical practices for teachers.
    Student-led discussions: Students can critique and discuss their own generated lists.
  4. Required Materials: (None, since this is a brainstorming activity).
  5. Closure: Have students begin to generate some comparisons between the list looking for categories and overlap (Synthesis objective).
  6. Assessment: Teacher observation, lists of at least four to five items.
  7. Adaptations (audio taped generated lists, peer-pairing for slower students).

Lesson Plan Development
Lesson VI, VII, VIII
Topic (Theme) Understanding the Implications for Stereotyping and Prejudice of Muslim Students in Public Schools

Narrative Description of Module: Next, the lesson focuses on Islamic/Muslim history and identity. The guiding question on this first section is “What is Islam?” Using the information revealed in the KWL activity, the lesson focuses on challenging some of the misinformation with a short, but comprehensive overview of Islamic history using the Matthew S. Gordon’s overview of Islam entitled Islam: Origins, Practices, Holy Texts, Scared Persons, Sacred Places. Included with this history lesson will be a geography component educating students/pre-service teachers on the location of key Islamic/Muslim countries as well as showing the complex mixtures of other religions in Islamic countries as well as the growing Islamic/Muslim influence in America (see appendix 1A & 1B).

Unit Goals:

  1. Introduction: I will introduce the History Unit On Islam/Muslims with some of the findings of the KWL activity. For example, I might say, one category of common responses that was elicited in the KWL activity was that “jihad” meant holy war against the west.
  2. Lesson Goals: Differentiate between the varied and complex realities of Muslims and Islamic societies and the images and oversimplifications that are often found in non-Muslim or Western societies. Student will have a basic understanding of the history and practices of Islam.
  3. Objectives: (Statements of specific outcomes of the lesson activities). Student will be able to (SWBA):
    1. Have a basic understanding of the origins of the Islamic tradition, sacred texts, sacred prophets, and sacred places.
    2. Differentiate between the Shii tradition, Sunni, and Suf, tradition of Islam.
    3. Knowledge of the three principles that exemplify the relationship between God and Muslims and the five pillars of Islam.
    4. Define and differentiate between the Quran, the Hadith, and the Sharia. Students should be able to articulate that the Quran and the Hadith work together as the source for Islamic religious guidance and that the Sharia is a code of regulations that act as the foundation of Islamic law.
    5. Describe how the Islamic faith is a cumulative tradition and locate key countries of the Islamic tradition.
Activities and Learning Strategies\ Procedures

Group projects/assignments: Students can work in groups researching the various traditions of the Islamic tradition or the five pillars.

Participation in relevant out-of-class events: Students can visit a local mosque or interview a Muslim student.

Student-generated course material: As students learn about Islam and Muslims they can return to their initial thoughts and impressions debunking them and further critiquing them.

Student-led discussions: Students can compare and contrast Islam with Christianity and the other monotheistic religions.

Structured in-class debates: Debate the notions that Islam is antithetically to democracy and or the West.

Required Materials: Gordon, M. S. (2002). Islam: Origins, practices, holy texts, scared persons, sacred places. New York: Oxford University Press. Islam today worksheet (Appendix 1A). Map of the Islamic world (1B).

Books of General Interest

Books on Women

Webliography
1. Women’s Hyperlinks: www.library.cornell.edu/colldev/mideast; www.maryams.net www.jannah.org/sisters; www.mwlusa.org/pub_hijab;

2. General Hyperlinks: www.arches.uga.edu/~godlas/islamwest; www.rethinkingschools.org; www.islamicity.com; www.womeninworldhistory.com www.islamfortoday.com/exploring_islam; www.islam-guide.com/contents-wide.From this site, you can download the book, “A

3. Brief Illustrated Guide to Understanding Islam.”

Filmography

1. 8 Part Radio Series: "Islam/ Faith & Power," BBC, Roger Hardy, (1995)

2. Video: PBS, “Islam: Empire of Faith,” (2000); Video: PBS, “Legacy of a Prophet.” (2002).

12. Closure : Students will be asked to revisit the “L” chart of the KWL activity and record what they have learned and further questions.

13. Assessment: Formal evaluation by completing a quiz or test.

14. Adaptations : More time for test, a test reader, open-ended questions.


Lesson Plan Development
Lesson IV, V, VI
Topic (Theme) Understanding the Implications for Stereotyping and Prejudice of Muslim Students in Public Schools

Narrative Description of Module: The next lesson will focus more directly on teachers’ attitudes including stereotypes and bases about Islam and Muslims. Students and practicing teachers often resist exploring their own attitudes about other groups in favor of prescriptive “how tos” in teaching students that are different from themselves. Research consistently demonstrates that teachers must reflect and examine their own dispositions to successfully

Unit Goals:

Present a basic introduction to Islamic culture, beliefs, and practices
Counteract fear, stereotyping, prejudice, hatred, and intolerance
Promote the value of diversity in the classroom
Demonstrate how multiculturalism can be incorporated into the curriculum and pedagogical practices of the teacher.


Introduction: I will introduce the series of lessons on stereotypes and misconceptions of Muslims by having students revisit the KWL activity looking for student generated misconceptions. Next, I will define what a stereotype and or generalization is.
Lesson Goals: Differentiate between the varied and complex realities of Muslims and Islamic societies and the images and oversimplifications that are often found in non-Muslim or Western societies. Key Questions:
How do you define stereotype?
Do you consider positive generalizations stereotypes also? (e.g., One racial group has a better sense of rhythm than another)
What are some reasons why people engage in stereotyping?
How important is it to teach students about stereotypes? Why?
What are some ways to create a classroom climate for discussing stereotypes?

Objectives: (Statements of specific outcomes of the lesson activities). Student will be able to (SWBA):

Activities and Learning Strategies\ Procedures

Group projects/assignments: Students can work in groups reviewing the KWL information identifying misconceptions and stereotypes.
Participation in relevant out-of-class events: Students can interview a Muslim student.


Student-led discussions: Students can discuss how stereotypes about Muslims and Islam are generated and so difficult to eradicate.
Required Materials: Gordon, M. S. (2002). Islam: Origins, practices, holy texts, scared persons, sacred places. New York: Oxford University Press

Books of General Interest

Books on Women

Webliography
1. http://www.cie.org/default.asp

Founded in 1990, the Council on Islamic Education (CIE) is a national, non-profit resource organization comprised of a diverse body of scholars of history, religion, education and related disciplines. The mission of CIE is to contribute to the improvement of the American K-12 education system, by participating in the cultivation of knowledge, critical thinking, and global awareness among our nation’s young citizens.

2. Welcome to Social Studies School Service

Of the major Semitic religions. Westerners know the least about Islam. Very few people, for example, understand the connections between Judaism, Christianity, and Islam. Why is this? First of all, many Westerners have never personally known a Muslim. Though there are millions of Muslims living in the West today, the majority live in the Middle East, Africa, and Indonesia.

3. Arab-Americans: stereotype and superstition
http://www.freep.com/jobspage/arabs/arab10.html
.

4. Struggling against stereotypes
http://www.pluralism.org/ocg/CDROM_files/islam/struggling.php
.

5. Discrimination against Arab-Americans and other Middle Eastern groups
Dr. Tom O'Connor, North Carolina Wesleyan College
http://faculty.ncwc.edu/toconnor/soc/355lec14.htm
"Hollywood Widens Slur Targets To Arab And Muslim Americans Since Sept. 11"
Jack Shaheen, Pacific News Service, Feb 27, 2002
http://news.pacificnews.org/news/view_article.html?article_id=819

6. What misconceptions are there about the mistreatment of women in Islamic societies
Public Broadcasting Service (PBS

7. Horace Mann Middle School, San Francisco
http://www.sfusd.k12.ca.us/schwww/sch618/Women/Islam_Women,_Marriage_and_html

8. Islamic Supreme Council of America
http://www.islamicsupremecouncil.org/legal_rulings/women.htm
Islamic Supreme Council of America is run by Islamic scholars who help American Muslims living by the Qu'ran in American society. This link explains several legal rulings made in regards to women's role in society.

9. http://www.jannah.org/articles/misc.html
"Top Ten Misconceptions about Islam" written by Huma Ahmad outlines misconceptions the world has about Islam's treatment of women in misconception #2 and misconception #7 of the list. Jannah. . .The Eternal Path to Peace" is an information hub designed by a young Muslim woman with links to articles and writings by Muslim people. this article and the one below address the status of women according to Islamic law and practice.

10. http://www.discoverislam.com/21.html
The article titled, "How Does Islam Elevate the Status of Women?" provides a brief overview paper describing the misconceptions about Islam's treatment of woemn. This article is linked from the information hub described above.

Filmography

1. 8 Part Radio Series: "Islam/ Faith & Power," BBC, Roger Hardy, (1995)

2. Video: PBS, “Islam: Empire of Faith,” (2000); Video: PBS, “Legacy of a Prophet.” (2002).

16. Closure : Students will be asked to revisit the “L” chart of the KWL activity and record what they have learned and further questions.

17. Assessment: Formal evaluation by completing a quiz or test.

18. Adaptations : More time for test, a test reader, open-ended questions.

Revised Syllabus

Dr. Helen Bond
EDUC 200 Social Foundations in Education
Section (02) Knutti Room 110
tuesday & Thursday 9:35 - 10:50 a.m.

Shepherd College
Knutti 103A
E-mail: hpeters@shepherd.edu

Office Hours: T: 7:30 - 9:00 a.m.
W: 12:00 - 1:30 p.m.
R: 1:00 - 4:00 p.m. and by appointment
Office (304) 876-5508

Course Description & Objectives

This course introduces the prospective teacher to the study of the social, economic, political, cultural, and historical context of educational practices and institutions that bear upon the American educational system. It focuses upon aspects of the larger society and the ways in which it influences and is reflected by the educational system. An important aspect of this course is the examination of the relationships among social class, race, language, and religion, exceptionality and school achievement. The primary objective of the course is to provide the learner with a deeper understanding of the forces that help shape, influence, or bear upon teaching and learning and education in general.

Some focusing questions of this course are:

*Self As Teacher - Most scholars and practitioners would currently agree that to know thy-self is the beginning of all understanding. This course will examine works associated with understanding oneself as a developing individual and a lifelong learner capable of both stagnation and growth.

*Society & Education - The school is a microcosm of society. In simplified terms, both teaching and learning exists within a context that affects the outcomes of education, as well as its nature and purpose.

*Ethical & Practical - Moral and ethical considerations are paramount in the study of education. This course and selected readings are designed to ask critical questions of schooling, of equity and democracy, and the role of the individual in shaping the two.

Required Texts

1. Spring, J. (2000). American Education. Boston: McGraw – Hill Higher Education.
2. Bigelow, B. (2000). Rethinking Our Classrooms. Milwaukee, Wisconsin: Rethinking Schools Limited.
3. Dewey, J. (1938). Experience and Education. New York: Simon and Schuster
4. Khaled Abou El Fadl, ed., The Place of Tolerance in Islam (paperback, Amazon).

Course Requirements

All written work must be completed using some system of word processing or typing. Handwritten assignments will not be accepted. Assignments must be double-spaced using 10 or 12-size font, unless otherwise noted. Each assignment will be assessed on the basis of completion, composition, and critical reflection. Negotiated late assignments will receive one full letter grade less than the judged/earned grade. Un-negotiated assignments for late submission will not be accepted.

Attendance:

Attendance is required at all class sessions. This class meets on Tuesday and Thursday from 9:35 – 10:50 a.m. If an emergency arises and you are unable to attend class, if possible, please forward me an email. It is your responsibility to contact a member of your class to get notes and other materials from the missed class. Quizzes cannot be made up. Please see student handbook for defined excused student absences. Excessive absences will result in the lowering of your grade.

Participation: (10 pts)

Participation is absolutely crucial to this course. My role in this course is one of a facilitator. For the most part this course will be conducted as a seminar. Students are expected to be responsible for their own learning and to be responsive to the ideas generated in class as well as the readings. There will be several in-class collaborative exercises not listed in the syllabus that will count toward participation. If you are not present you cannot participate. Participation involves more than just attendance. Students are expected to read, write, listen, observe, reflect, ask questions, and discuss as part of the participation requirement in class. These elements are defined below.

· Reading: Think while you read. Go beyond reading the articles and books to just get them done. Use your reading as a basis for inquiry, reflection, and discussion. Ask questions of what you read, highlight areas for future reference, and write down your thoughts as you read.

· Writing: Writing is an extension of thinking. It is a way of knowing yourself and the world.
Please take advantage of the Writing Center on the second floor of Knutti Hall in room 207. It takes effort to write clearly.

· Reflection: Reflection is a cognitive process that occurs without little notice. We observe, think, question, reflect, assess, and make determinations all the time. We want to refine this process and use it as a tool for critical thinking and critical reflection.

· Discussion: Like the centerpiece of a table, discussion is the focal point where all the above processes are integrated into a whole. It is the heart of the seminar process. In order to participate in discussion you must have done the readings and thought carefully about what the readings have to say and what you have to say about the readings.

1. Historical Foundations Teaching Assignment (20 pts.) Due September 24, 2002

In considering the purposes and aims of education and the forces that help shape them, you will be asked to read and consider important writings of leading educational theorists in various time periods. John Dewey and Joel Spring will provide the context for your subsequent analysis and reflection. Products of this assignment include a one page executive summary, visual, and the submission of two questions for assessment and mini-presentation of your findings. More detailed criteria will be distributed in class.

2. Reading Guides (5 pts. each).

Short reflections will be given on the readings provided in the texts for the course. Fruitful dialogue and reflection cannot take place if you are unfamiliar with the material or have only skimmed it.

The reflections will cover content contained in the texts as well as class discussion. You must read for clarity and understanding, not for detail and dates.

3. Teacher and Learner: Interview Assignment(10 pts.) Due the week of November 5, 2002.

Materials: (see Appendix 1D).

The teacher and the learner are integral elements in the study of the social foundations of education. Teachers are expected to be knowledgeable in the subject (s) they teach and aware of and sensitive to the students they teach. You will be asked to reflect on your schooling experience. Then identify a teacher and a student, preferably in the grade level or subject area you wish to teach and interview them. You must interview them separately. The student does not have to be in the class of the teacher you interview. You do not have to observe the teacher’s class, however this might be helpful. This way you can make pertinent observations of the school, home, or classroom environment. Your interview will be more of a dialogue with a set of topics versus questions. The student and/or teacher must be, if possible diverse or exceptional from you in some manner. If you cannot find a student or teacher to interview, please let me know early. You must get parental permission to interview their child. Specific requirements will be given to you in class.

Use this lesson to teach students some skills of interviewing, and to encourage them to approach interviewing as a way to make a difference in the world—to simultaneously learn and teach.

Here, students generate questions of their own, interview people on the subject of covering and Muslim stereotypes, and use the interviewing process to educate others on what they have learned during the previous lessons.

4. Field Assignment and Professional Development Assignment: Sociological and Political Foundations (10 pts) Due the week of November 19, 2002.

You are required to attend one school board meeting and submit a one-page reflection and attend one professional development activity on campus and submit a one-page reflection. The professional development activity must be of the quality where it enhances your understanding of teaching, learning, diversity, exceptional learners, or yourself. Instructor must approve your choice of professional development activity before undertaken. For the school board meeting, you will be given a letter on Shepherd College letterhead that must be signed by the school board president or his/her designee. The purpose of this assignment is to broaden your understanding of the intersection of education and society.

Evaluation Criteria

100-90 = A 89-80 = B 79-70 = C 69-65 = D 64-0 = F

Midterm grade will be an average of all accumulated grades by that time.
Final grade will be an average of all accumulated grades.

Warning!

Plagiarism is the act of stealing or using, as one’s own, the ideas, or the expressions of the ideas of another without giving proper credit or citation to the owner. See student handbook for further explanation of plagiarism and the penalties for plagiarism.

Appendix 1A


http://www.islamfortoday.com/adi02.htm

Imam Tammam Adi Ph.D of the Islamic Cultural Center, Eugene, Oregon, tackles widespread misconceptions and stereotypes about Muslims and Islam and the sets out the reality.

Allah: Just means God in Arabic, the same God we all worship.

 

jihad: Often mistranslated "holy war," especially against the West, the more accurate Arabic meaning is "struggle." Jihad is the struggle to control one's lower instincts. Jihad also means to use a fair war to give a nation freedom of religion if all other means fail. Islam's main proclamation is "No compulsion in religion" Koran 2:255. The Afghani Mujahideen (those who do jihad) fought against the atheist Russians to keep their freedom of religion. Unfortunately, chaos ensued.

 

extremism: "We made you a nation that should take the middle way in all its affairs before all humanity . . ." (2:143) "God does not love the excessive ones." (6:141)

suicide "martyrdom": "Do not kill yourselves." (4:29). Self-killers are condemned to hell. Even killing one to end extreme pain is unacceptable. Some radical sects, considered non-Muslim by most, view suicide killing as legitimate.

martyrdom: A martyr (Arabic shaheed=witness) is somebody who dies as a witness for goodness or a witness against evil. A martyr testifies before God about the evil-doers that killed him/her and about the goodness his/her death creates in society.

terrorism: The punishment for those who wreak havoc is extremely harsh (5:33-34). Terrorism has as little to do with Islam as burning a cross to terrorize a black family has to do with Christianity. Haters of Islam, peace and justice to sabotage good Muslims causes such as peace settlements, democracy movements and modernization often do terrorism. No Islamic teaching supports terrorism.

on killing innocent people: "And do not kill the soul that God gave sanctity to except by law." (17:33) The Koran tells us that killing one person is like killing all humanity.

family values: Husbands and wives serve each other. Muslim families cherish traditional family values and close relations with the extended family. Women may work and own businesses, but the husband alone has the duty to provide for the family. Children are expected to take care of their parents when they get old.

treatment of women: Misinformation about this subject has fanned much of the hatred about Muslims. Here is what we are really taught: (1) Paradise is under the "feet" of the mother; (2) a good wife is half a man's religion, (3) men are ordered to "treat them in good ways," (Koran 4:19) and that, in the words of the Prophet Mohammed in his last sermon, (4) "the best of you is the one that is best to his wife."

four wives: Islam was the first religion to limit the number of wives. But the taking of more than one wife was meant to happen only when there was social necessity, such a during war times when there were a large number of widows and orphans. A husband is required to treat each wife with absolute fairness and equality and to have only one wife if he doubts he can be fair. Polygamy is illegal in America and, according to Islam, American law binds Muslims.

scarves for women: This is based on a verse in the Koran. "And let them spread their scarves over their shirt openings and not show their natural adornment . . ." (24:31) If Muslim women choose not to cover their head, there is no Islamic law punishing them or coercing them. Styles of dress are cultural and vary according to culture throughout the Islamic world.

female genital mutilation: This is found in some African countries and is a very painful tribal practice passed down to the present day. It is not based on Islamic teaching. Many Muslim women, such as the wife of the late Anwar Sadat, are working hard to eliminate the practice.

Deviations from the Islamic norm are cultural or political biases not based on Islam.

 

--------------------------------------------------------------------------------

Tammam Adi Ph.D is the Director of the Islamic Cultural Center of Eugene, Oregon, USA. Originally from Syria, he is a computational linguist specializing in Arabic.

taadi@earthlink.net

Appendix 1B

Map of the Islamic World in Africa, East Asia

Appendix 1C


TOP TEN MISCONCEPTIONS ABOUT ISLAM
By Huma Ahmad
http://www.cie.org/store/teachingaboutislamandmuslims.asp

MISCONCEPTION #1:
Muslims are violent, terrorists and/or extremists.


This is the biggest misconception in Islam, no doubt resulting from
the constant stereotyping and bashing the media gives Islam. When a
gunman attacks a mosque in the name of Judaism, a Catholic IRA
guerrilla sets off a bomb in an urban area, or Serbian Orthodox
militiamen rape and kill innocent Muslim civilians, these acts are not
used to stereotype an entire faith. Never are these acts attributed
to the religion of the perpetrators. Yet how many times have we heard
the words 'Islamic, Muslim fundamentalist. etc.' linked with violence.

Politics in so called "Muslim countries" may or may not have any
Islamic basis. Often dictators and politicians will use the name of
Islam for their own purposes. One should remember to go to the source
of Islam and separate what the true religion of Islam says from what
is portrayed in the media. Islam literally means 'submission to God'
and is derived from a root word meaning 'peace'.

Islam may seem exotic or even extreme in the modern world. Perhaps
this is because religion doesn't dominate everyday life in the West,
whereas Islam is considered a 'way of life' for Muslims and they make
no division between secular and sacred in their lives. Like
Christianity, Islam permits fighting in self-defense, in defense of
religion, or on the part of those who have been expelled forcibly
from their homes. It lays down strict rules of combat which include
prohibitions against harming civilians and against destroying crops,
trees and livestock.

NOWHERE DOES ISLAM ENJOIN THE KILLING OF INNOCENTS.. The Quran says:
"Fight in the cause of God against those who fight you, but do not
transgress limits. God does not love transgressors." (Quran 2:190)
"If they seek peace, then seek you peace. And trust in God for He is
the One that heareth and knoweth all things." (Quran 8:61) War,
therefore, is the last resort, and is subject to the rigorous
conditions laid down by the sacred law. The term 'jihad' literally
means 'struggle'. Muslims believe that there are two kinds of jihad.
The other 'jihad' is the inner struggle of the soul which everyone
wages against egotistic desires for the sake of attaining inner
peace.

MISCONCEPTION #2:
Islam oppresses women.

The image of the typical Muslim woman wearing the veil and forced to
stay home and forbidden to drive is all too common in most peoples
thoughts. Although some Muslim countries may have laws that oppress
women, this should not be seen as coming from Islam. Many of these
countries do not rule by any kind of Shari'ah (Islamic law) and
introduce their own cultural standpoints on the issue of gender
equity.

Islam on the other hand gives men and women different roles and equity
between the two is laid down in the Quran and the example of the
Prophet (peace be upon him). Islam sees a woman, whether single or
married, as an individual in her own right, with the right to own and
dispose of her property and earnings. A marriage gift is given by
the groom to the bride for her own personal use, and she keeps her
own family name rather than taking her husband's. Both men and women
are expected to dress in a way that is modest and dignified. The
Messenger of God (peace be upon him) said: "The most perfect in faith
amongst believers is he who is best in manner and kindest to his
wife."

Violence of any kind towards women and forcing them against their
will for anything is not allowed. A Muslim marriage is a simple, legal
agreement in which either partner is free to include conditions.
Marriage customs thus vary widely from country to country. Divorce is
not common, although it is acceptable as a last resort. According to
Islam, a Muslim girl cannot be forced to marry against her will: her
parents simply suggest young men they think may be suitable.

MISCONCEPTION #3:
Muslims worship a different God.

Allah is simply the Arabic word for God. Allah for Muslims is the
greatest and most inclusive of the Names of God, it is an Arabic word
of rich meaning, denoting the one and only God and ascribing no
partners to Him. It is exactly the same word which the Jews, in
Hebrew, use for God (eloh), the word which Jesus Christ used in
Aramaic when he prayed to God. God has an identical name in Judaism,
Christianity, and Islam; Allah is the same God worshiped by Muslims,
Christians and Jews. Muslims believe that Allah's sovereignty is to
be acknowledged in worship and in the pledge to obey His teaching and
commandments, conveyed through His messengers and prophets who were
sent at various times and in many places throughout history.
However, it should be noted that God in Islam is One and Only. He,
the Exalted, does not get tired, does not have a son ie Jesus or
have associates, nor does He have human-like attributions as found in
other faiths.

MISCONCEPTION #4:
Islam was spread by the sword and intolerant of other faiths.

Many social studies textbooks for students show the image of an Arab
horseman carrying a sword in one hand and the Quran in the other
conquering and forcibly converting. This, though, is not a correct
portrayal of history. Islam has always given respect and freedom of
religion to all faiths. The Quran says: "God forbids you not, with
regards to those who fight you not for [your] faith nor drive you out
of your homes, from dealing kindly and justly with them; for God
loveth those who are just. 60:8)

Freedom of religion is laid down in the Quran itself: "There is no
compulsion (or coercion) in the religion (Islam). The right
direction is distinctly clear from error". (2:256) Christian
missionary, T.W. Arnold had this opinion on his study of the question
of the spread of Islam: ".. of any organized attempt to force the
acceptance of Islam on the non-Muslim population, or of any
systematic persecution intended to stamp out the Christian religion,
we hear nothing. Had the caliphs chosen to adopt either course of
action, they might have swept away Christianity as easily as
Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made
Protestanism ..."

It is a function of Islamic law to protect the privileged status of
minorities, and this is why non-Muslim places of worship have
flourished all over the Islamic world. History provides many
examples of Muslim tolerance towards other faiths: when the caliph
Omar entered Jerusalem in the year 634, Islam granted freedom of
worship to all religious communities in the city. Proclaiming to the
inhabitants that their lives, and property were safe, and that their
places of worship would never be taken from them, he asked the
Christian patriarch Sophronius to accompany him on a visit to all the
holy places. Islamic law also permits non-Muslim minorities to set up
their own courts, which implement family laws drawn up by the
minorities themselves. The life and property of all citizens in an
Islamic state are considered sacred whether the person is Muslim or
not.

Racism is not a part of Islam, the Quran speaks only of human equality
and how all peoples are equal in the sight of God. "O mankind! We
created you from a single soul, male and female, and made you into
nations and tribes, so that you may come to know one another. Truly,
the most honored of you in God's sight is the greatest of you in
piety. God is All-Knowing, All- Aware. (49:13)

MISCONCEPTION #5:
All Muslims are Arabs


The Muslim population of the world is around 1.2 billion. 1 out of 5
people in the world are a Muslim. They are a vast range of races,
nationalities, and cultures from around the globe—from the
Philippines to Nigeria—they are united by their common Islamic faith.
Only about 18% live in the Arab world and the largest Muslim
community is in Indonesia. Most Muslims live east of Pakistan. 30%
of Muslims live in the Indian subcontinent, 20% in Sub-Saharan Africa,
17% in Southeast Asia, 18% in the Arab world, and 10% in the Soviet
Union and China. Turkey, Iran and Afghanistan make up 10% of the
non-Arab Middle East. Although there are Muslim minorities in almost
every area, including Latin America and Australia, they are most
numerous in Russia and its newly independent states, India and
central Africa. There are about 6 million Muslims in the United
States

MISCONCEPTION #6:
The Nation of Islam is a Muslim group.

Islam and the so called "Nation of Islam'" are two different
religions. NOI is more of a political organization since its members
are not limited to a single faith. Muslims consider this group to be
just one of many cults using the name of Islam for their own gain.
The only thing common between them is the jargon, the language used
by both. "The Nation of Islam" is a misnomer; this religion should be
called Farrakhanism, after the name of its propagator, Louis Farrakhan.

Islam and Farakhanism differ in many fundamental ways. For example,
Farakhan followers believe in racism and that the 'black man' was the
original man and therefore superior, while in Islam there is no
racism and everyone is considered equal in the sight of God, the only
difference being in one's piety. There are many other theological
examples that show the 'Nation's teachings have little to do with
true Islam. There are many groups in America who claim to represent
Islam and call their adherents Muslims.

Any serious student of Islam has a duty to investigate and find the
true Islam. The only two authentic sources which bind every Muslim
Is 1. the Quran and 2. authentic or sound Hadith. Any teachings under
the label of "Islam" which contradict or at variance with the direct
understanding of fundamental beliefs and practices of Islam form the
Quran and authentic Hadith should be rejected and such a religion
should be considered a Pseudo-Islamic Cult. In America there are many
pseudo-Islamic cults, Farrakhanism being one of them. An honest
attitude on the part of such cults should be not to call themselves
Muslims and their religion Islam. such an example of honesty is
Bahaism which is an off-shoot of Islam but Bahais do not call
Themselves neither Muslims nor their religion, Islam. In fact Bahaism is not
Islam just as Farrakhanism is not Islam.



MISCONCEPTION #7:
All Muslim men marry four wives.

The religion of Islam was revealed for all societies and all times and
so accommodates widely differing social requirements. Circumstances
may warrant the taking of another wife but the right is granted,
according to the Quran, only on condition that the husband is
scrupulously fair. No woman can be forced into this kind of marriage
if they do not wish it, and they also have the right to exclude it in
their marriage contract.

Polygamy is neither mandatory, nor encouraged, but merely permitted.
Images of "sheikhs with harems" are not consistent with Islam, as a
man is only allowed at most four wives only if he can fulfill the
stringent conditions of treating each fairly and providing each with
separate housing etc. Permission to practice polygamy is not
associated with mere satisfaction of passion. It is rather
associated with compassion toward widows and orphans. It was the
Quran that limited and put conditions on the practice of polygamy
among the Arabs, who had as many as ten or more wives and considered
them "property".

It is both honest and accurate to say that it is Islam that regulated
this practice, limited it, made it more humane, and instituted equal
rights and status for all wives. What the Qur'anic decrees amount to,
taken together is discouragement of polygamy unless necessity for it
exists. It is also evident that the general rule in Islam is monogamy
and not polygamy. It is a very tiny percentage of Muslims that
practice it over the world. However, permission to practice limited
polygamy is only consistent with Islam's realistic view of the nature
of man and woman and of various social needs, problems and cultural
variations.

The question is, however far more than the inherent flexibility of
Islam; it also is the frank and straightforward approach of Islam in
dealing with practical problems. Rather than requiring hypocritical
and superficial compliance, Islam delves deeper into the problems of
individuals and societies, and provides for legitimate and clean
solutions which are far more beneficial than would be the case if they
were ignored. There is no doubt that the second wife legally married
and treated kindly is better off than a mistress without any legal
rights.

MISCONCEPTION #8:
Muslims are a barbaric, backward people.


Among the reasons for the rapid and peaceful spread of Islam was the
simplicity of its doctrine-Islam calls for faith in only one God
worthy of worship. It also repeatedly instructs man to use his
powers of intelligence and observation. Within a few years, great
civilizations and universities were flourishing, for according to the
Prophet (pbuh), 'seeking knowledge is an obligation for every Muslim
man and woman'.

The synthesis of Eastern and Western ideas and of new thought with
old, brought about great advances in medicine, mathematics, physics,
astronomy, geography, architecture, art, literature, and history.
Many crucial systems such as algebra, the Arabic numerals, and also
the concept of the zero (vital to the advancement of mathematics),
were transmitted to medieval Europe from Islam. Sophisticated
instruments which were to make possible the European voyages of
discovery were developed, including the astrolabe, the quadrant and
good navigational maps.

MISCONCEPTION #9:
Muhammad was the founder of Islam and Muslims worship him.

Muhammad(pbuh) was born in Mecca in the year 570. Since his father
died before his birth, and his mother shortly afterwards, he was
raised by his uncle from the respected tribe of Quraysh. As he grew
up, he became known for his truthfulness, generosity and sincerity, so
that he was sought after for his ability to arbitrate in disputes.
The historians describe him as calm and meditative. Muhammad (pbuh)
was of a deeply religious nature, and had long detested the decadence
of his society.

It became his habit to meditate from time to time in the Cave of Hira
near Mecca. At the age of 40, while engaged in a meditative retreat,
Muhammad(pbuh) received his first revelation from God through the
Angel Gabriel. This revelation, which continued for 23 years is
known as the Quran. As soon as he began to recite the words he heard
from Gabriel, and to preach the truth which God had revealed to him,
he and his small group of followers suffered bitter persecution,
which grew so fierce that in the year 622 God gave them the command to
emigrate.

This event, the Hijra 'migration', in which they left Mecca for the
city of Medina, marks the beginning of the Muslim calendar. After
several years, the Prophet and his followers were able to return to
Mecca, where they forgave their enemies and established Islam
definitively. Before the Prophet saw dies at the age of 63, the
greater part of Arabia was Muslim, and within a century of his death
Islam had spread to Spain in the West and as far East as China. He
died with less than 5 possessions to his name.

While Muhammad (pbuh) was chosen to deliver the message, he is not
considered the "founder" of Islam, since Muslims consider Islam to be
the same divine guidance sent to all peoples before. Muslims believe
all the prophets from Adam, Noah, Moses, Jesus etc. were all sent
with divine guidance for their peoples. Every prophet was sent to his
own people, but Muhammad(pbuh) was sent to all of mankind. Muhammad
is the last and final messenger sent to deliver the message of Islam.
Muslims revere and honor him (pbuh) for all he went through and his
dedication, but they do not worship him. "O Prophet, verily We have
sent you as a witness and a bearer of glad tidings and a warner and
as one who invites unto God by His leave and as an illuminating
lamp."(33:45-6)


MISCONCEPTION #10:
Muslims don't believe in Jesus or any other prophets.

Muslims respect and revere Jesus, upon him be peace, and await his
Second Coming. They consider him one of the greatest of God's
messengers to mankind. A Muslim never refers to him simply as
'Jesus', but always adds the phrase 'upon him be peace' (abbreviated
as (u) here). The Quran confirms his virgin birth (a chapter of the
Quran is entitled 'Mary'), and Mary is considered the purest woman in
all creation. The Quran describes the Annunciation as follows:

"Behold!" the Angel said, "God has chosen you, and purified you, and
chosen you above the women of all nations. O Mary, God gives you
good news of a word from Him whose name shall be the Messiah, Jesus
son of Mary, honored in this world and the Hereafter, and one of those
brought near to God. He shall speak to the people from his cradle and
in maturity, and shall be of the righteous." She said: "O my Lord!
How shall I have a son when no man has touched me?" He said: "Even
so; God creates what He will. When He decrees a thing, He says to it,
"Be!" and it is" (Quran 3:42-47)

Jesus (u) was born miraculously through the same power, which had
brought Adam (u) into being without a father: "Truly, the likeness of
Jesus with God is as the likeness of Adam. He created him of dust,
and then said to him, 'Be!' and he was." (3:59) During his prophetic
mission Jesus (u) performed many miracles. The Quran tells us that he
said: " I have come to you with a sign from your Lord: I make for you
out of clay, as it were, the figure of a bird, and breath into it
and it becomes a bird by God's leave. And I heal the blind, and the
lepers, and I raise the dead by God's leave." (3:49) Neither Muhammad
(pbuh) not Jesus (u) came to change the basic doctrine of the brief in
One God brought by earlier prophets, but to confirm and renew it.

In the Quran Jesus (u) is reported as saying that he came: "To attest
the law, which was before me. And to make lawful to you part of what
was forbidden you; I have come to you with a sign from your Lord, so
fear God and obey Me. (3:50) The Prophet Muhammad (pbuh) said:
"Whoever believes there is no god but God, alone without partner,
that Muhammad (pbuh) is His messenger, that Jesus is the servant and
messenger of God, His word breathed into Mary and a spirit emanating
from Him, and that Paradise and Hell are true, shall be received by
God into Heaven. "(Hadith related by Bukhari).

Sources:
(Islam: A Brief Introduction, Islamic Circle of North America,
Jamaica, New York)
(Understanding Islam and the Muslims, The Islamic Affairs Department
The Embassy of Saudi Arabia, Washington DC, 1989.)
(Badawi, Jamal, Polygamy in Islamic Law, The Muslim Students'
Association of the United States & Canada,)
(Islam and Farrakhanism Compared, The Institute of Islamic Information
and Education, Chicago, Illinois)

Appendix 1D

(Jihad Explained, The Institute of Islamic Information & Education,
Chicago, Illinois)

Teach the skills of interviewing—and deconstruct Muslim stereotypes in the process. (January 2002)


Use this lesson to teach students some skills of interviewing, and to encourage them to approach interviewing as a way to make a difference in the world—to simultaneously learn and teach.

Here, students generate questions of their own, interview people on the subject of covering and Muslim stereotypes, and use the interviewing process to educate others on what they have learned during the previous lessons.

Materials
1. Copies of the edited transcript of Abir Shaer.
2. Copies of the Student Handout, "Drafting Interview Questions."

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Part One—Preparation for Interviews
In this part of the lesson students will examine an interview transcript to identify the kinds of questions that might be asked to get interviewees to tell their stories or share their opinions.

1. Distribute to students the interview with Abir Shaer. This transcript is edited, with the questions of Joan Bohorfoush, the interviewer, cut out. You might tell students that English is not Abir Shaer's first language

2. With students, review the assignment instructions on the interview handout. You might read the first couple paragraphs with the entire class, and brainstorm questions Bohorfoush may have asked to elicit Shaer's responses. Discuss with students the difference between open-ended questions that can elicit valuable stories, information or opinions; and questions that can be answered simply "yes" or "no."

3. Encourage students to partner-up into groups of two or three.

4. After students have finished coming up with questions, review these as a class. Discuss which questions they think would be most effective and why.


Part Two—Drafting Questions:
In this part of the lesson students draft questions for their own interviews of non-veiling individuals on their assumptions or perceptions about covering.

1. Review the handout, "Drafting Interview Questions," with students.

2. Have students work alone or in pairs to come up with interview questions. Encourage them to develop their own and to not just use the ones provided in the handout.

Written by Bill Bigelow, Sandra Childs, Norm Diamond, Diana Dickerson and Jan Haaken for the Joan Hawkinson Bohorfoush Memorial Curriculum