Black Belonging & Antiblackness in Full-Time Islamic Schools [PART 5/5] – A FAITH-BASED APPROACH TO ADDRESSING ANTIBLACKNESS

(This is the final installment of a multi-part series. To read the series introduction, click here. To protect the privacy of the students and individuals featured in this series, their names have been changed. The stories and experiences shared are real accounts, but the names used are pseudonyms.)

We can draw parallels between our current situation and the mindset of the pious predecessors. A notable incident in the life of Ubadah ibn Samit—a hafidh, warrior, leader, teacher, and one of the earliest Muslims among the Ansar—provides a profound Muslim perspective on blackness and belonging. Before a battle, the Roman prefect, al-Maqawqas, who served as both the general and bishop of his people in Egypt, refused to engage with Ubadah ibn Samit solely because of the color of his skin. The prefect failed to recognize Ubadah’s authority and leadership, instead fixating on his Blackness and even claiming that Ubadah’s appearance “frightened him.” In response, Ubadah’s men exemplified the character of individuals shaped by the teachings of the blessed Prophet Muhammad (peace be upon him). Their reply was resolute and rooted in faith. They firmly informed the prefect that Ubadah was their leader and made it unequivocally clear they would not replace him with someone “lighter” to appease the Roman leader’s prejudices. They rejected the worldview of the prefect, who refused to engage with their general based on his skin color.

Reflecting on Ubadah’s response evokes the wit and confidence of Muhammad Ali, the legendary Muslim American boxer. Ubadah essentially told the Roman leader, “If you’re afraid of me, just wait until you see the thousand men behind me—many of whom are as Black as I am, if not blacker!” This moment serves as a powerful testament to dignity, unity, and the timeless principles of Islam.

To truly appreciate the greatness of Ubadah, one must delve into his full story. However, the key takeaway is that he and his companions refused to tolerate the dismissive behavior of Al-Muqawqis, who failed to recognize Ubadah’s true worth. Al-Muqawqis judged him solely based on his prejudiced perceptions, referring to him as “the black one” and even demanding that “this black one” be removed and replaced with someone else to address him. While Al-Muqawqis spoke without restraint, the Sahaba responded with unwavering firmness and integrity. They upheld and exemplified the teachings of the Prophet Muhammad (peace be upon him), emphasizing the importance of valuing individuals for who they are, rather than reducing them to their skin color or the biases and misconceptions imposed by others.

ISPU’s research highlights that Black Muslims often encounter layered discrimination, both as Muslims and as Black individuals. Their findings indicate that Black Muslims experience racial discrimination not only from wider society but also within Muslim communities. Similarly, The Family & Youth Institute, through initiatives like the Black Muslim Youth Project, has examined the lived experiences of Black Muslim youth, bringing attention to their unique challenges, such as identity struggles and marginalization within Muslim spaces.

In 2023, Shyla González-Doğan published Experiences of Anti-Blackness in Islamic Educational Spaces: Implications for Islamic Teacher Education, taken from her doctoral dissertation about race relations in Islamic Schools.

Armed with data and my educational background, I put together a toolkit to give immigrant-majority, immigrant-led (IMIL) institutions context for the antiblackness that America was founded upon and still holds on to and the various iterations of the problem, as well as practical ways schools can engage in change to align with Prophetic practices in this arena. This toolkit was grounded in a concept called Heartwork, a faith-rooted approach to engaging in personal, collective, and systemic change.

I was certain that Islamic Schools would be eager to understand the issues around antiblackness and seek to rectify their spaces. Heartwork refers to the work one must engage in to identify biases held, myths believed, and the narratives undergirding Muslim spaces and to replace these falsehoods with truths about Blackness as taught in our faith. To understand the Prophetic example, I identified four powerful principles from the Sirah:

1. The effectiveness of naming jahiliyyah when it occurs.
2. The power of connection in rectification
3. Real relationships dismantle false narratives.
4. The role of respect and humility in building community.

These four principles show us how to live the Quranic teachings of the innate dignity and worth of humanity highlighted in the Qur’an.

Indeed, We have ennobled the children of Adam 17:70

Indeed, We created humans in the best form. 95:4

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. 47:11

The Qur’an gives us our foundational principles for moving through the world; God grants all of humanity an honored status. Humanity was gifted with the best form, and this honor is innate, not earned. This honor is protected, as we see in the third scriptural reference, where humanity is informed that ridicule is unacceptable.

Several institutions acknowledged the need for this toolkit, and some expressed interest; however, not a single K-12 institution in the United States committed to participating in the toolkit training. When I presented my findings, a few veteran educators mentioned they had recognized this issue for over 20 years. While some schools requested a 90-minute workshop and others a half-day training, addressing a deeply rooted issue like antiblackness requires sustained and comprehensive efforts to drive both individual and systemic change. To align more closely with the Prophetic example, transformation must occur across multiple areas—curricula, discipline policies, school mission and vision statements, textbooks, teacher training, school boards, and even the way Islamic History is taught. These changes must directly confront the longstanding neglect of acknowledging and valuing blackness within Muslim spaces.

So, let’s look into the four principles.

1. Naming and Addressing Jahiliyyah
   When Abu Dharr, a companion of the Prophet (peace be upon him), referred to another companion as the “son of a Black woman,” it was a disparaging remark. The offended companion brought this matter to the Prophet (peace be upon him), who expressed his displeasure. He addressed Abu Dharr directly, pointing out that such behavior reflected traces of jahiliyyah (ignorance) in his heart. This candid feedback humbled Abu Dharr and inspired him to seek self-improvement. His response demonstrated his greatness—there was no denial, deflection, or avoidance. Instead, he faced the situation head-on, approaching the offended companion to make amends. Prophet Muhammad (peace be upon him) named the issue clearly and without ambiguity, offering Abu Dharr valuable insight into his own character. This guidance helped him recognize the work he needed to do to become a better version of himself.
2. Connection
   Each companion shared a profound connection with the Messenger of Allah (peace be upon him). They felt genuinely loved and valued. With such a relationship, guidance on matters of adab and behavior takes on a different tone—it is received with trust, as the one being corrected never questions their worth or the sincerity of the one offering guidance. A key lesson for schools is to train teachers to build meaningful connections with all students. This ensures that when discipline is necessary, it is understood as stemming from care, concern, and love, rather than as a punitive measure or an expression of bias.
3. Real Relationships
   Prophet Muhammad (peace be upon him) maintained meaningful relationships with Black individuals, showcasing his deep sense of inclusivity and compassion. Stories from the Black excellence genre highlight his profound connections with Africans and other marginalized Black communities. There is a hadith about Umm Mahjan, who diligently cleaned the mosque. After her passing, Prophet Muhammad (peace be upon him) was not initially informed. Noticing her absence, he inquired about her and then offered prayers for her, demonstrating his attentiveness and care for every member of his community. Similarly, Barakah Umm Ayman, who cared for him like a mother, was a constant presence in his life from birth to death. Her son, affectionately known as “the Beloved of the Beloved,” earned this title because Prophet Muhammad (peace be upon him) loved him deeply, a love so evident that it was recognized by all.
4. The Role of Respect and Humility in Community Building
   Prophet Muhammad (peace be upon him) modeled respect for Black culture, leadership, history, and knowledge. In the Black Excellence literature and the Shamail literature are numerous accounts that show respect for Black culture, using Ethiopic languages, wearing clothing from Africa, and letting the Aksumites perform in his mosque during Eid are a few examples. We have many statements about the merits of Blacks and the physical descriptions of prophets and other righteous people, along with their color. Prophet Muhammad (peace be upon him) never spoke superfluously, so the fact that he mentioned the Black skin tone of Moses, Jesus, and Luqman al-Hakim, (a wise Qur’anic figure with a chapter of the Qur’an named after him), etc., indicates that this information is important.
   

These four principles can be tools for Muslim leadership, but because this problem is deeply ingrained, schools and communities need to intentionally speak about antiblackness and its incompatibility with Islam so that our communities can truly be Muslim, those from whose hands and tongues people are safe.

Dina, an administrator from a West Coast school, shared that there is a myth that nothing is wrong, and racism isn’t a problem, but she admits that the bias in students and teachers is alarming. Her school was founded with an intention to develop “a strong sense of identity.” She understands the importance of advocates supporting causes. Within the school curriculum, trips are planned to Native American reservations and civil rights monuments. She mentioned that the last two trips to Atlanta were (in the administrator’s words) “whitewashed.” She didn’t feel like the students had a chance to learn about the Black Freedom Tradition and struggle, as the guides presented a very watered-down version of events.

This year, they plan to take the students to IMAN (Inner-city Muslim Action Network), a Chicago-based nonprofit that works to address several disparity issues. Her plan is to prepare the students before the trip by having a teacher teach them aspects of American history that can help them understand the disparities that exist and why disproportionality affects the African American community. She recognizes that derogatory words are embedded in slang and many people use such words without thinking of the implications.

She said, “When I asked them not to use that word, they are in shock.”

They honestly don’t understand what is wrong with these inflammatory words. Schools like Farzana’s (see Parts 3 and 4) use restorative justice as a tool to address issues around personal harm. For example, one child put an image of another student on social media, tagging it with the n-word. Neither student was Black, although her school does have some Black enrollment. The offending party felt that the level of accountability was too high and that “you are accusing my son of being a racist.”’ The school explained to the parents that it isn’t about name-calling or blame, but understanding that harm was done and going through this process to rectify and learn from this incident. The parents were angry and chose to remove their child. Some teachers were supportive of change. Others did not express their support for fear of being labelled or being seen as not caring about social issues. Dina found some staff hesitant to embrace training because it was not faith-based. Muslim teachers and administrators need support in this area. In sha Allah, such leaders can promote Heartwork or develop an alternative faith-based framework to serve teachers who reject training rooted in existing approaches to social problems. Dina has found that so far, none of the training has been successful in shifting mindsets and understanding the dynamics of Islamic schools like hers.

Creating Black Joy Learning Spaces/Affinity Spaces

After studying the data from the survey, focus groups, and interviews, it becomes apparent that what helped Black students navigate unbelonging in full-time IMIL Islamic schools was community, family, older children, and/or siblings in the same school, pockets of Black joy, and knowing and learning about Black history. Alhamdulillah, these spaces exist, and I will discuss one such space here.

AHAD
AHAD (African-American, Healing, Ancestry & Development) is a Black Muslim organization that offers support through classes, retreats, and events. Their approach focuses on centering health, wealth, and knowledge of self, that rooted in the joyous practice of Islam.

At AHAD’s Black Muslim Family Retreat, youth participants engage in a variety of activities, including classes on health, wealth, and self-discovery, as well as prayers, poetry, music, and outdoor activities like hiking, swimming, and archery. One of the highlights of the retreat is the volleyball sessions, where youth gather to play and have fun. A story from one of the youth camp participants captures the excitement of these volleyball sessions: 

“As the youth trickled out of the main hall and spilled onto the wide loose gravel pathway, a volleyball whizzed over a volleyball net, darting past a young lady whose outstretched arms ending in knotted hands swung through the empty air. Her younger brother struck a triumphant pose and strutted across the sand on his side of the field, miming serving positions as he exaggeratedly broadcasted what he claimed his next serve would look like. The other youth did not wait for an invitation and enthusiastically charged up the small hill onto the volleyball field. They wasted no time in splitting and jumbling themselves into teams. One youth had scooped up the runaway ball and hastily jogged up the grassy hill to join the chaotically assembled side that appeared to have less players. The ball was tossed up by the server on that side, and a resounding smack reverberated under the cloudy night sky, and the game began. Laughter, jests, running, jumping, falling, and hitting the volleyball continued until the warm night turned cool and the clock struck 1:00 a.m. After a playful argument regarding who had been the victorious side, the youth reluctantly filed back to their respective cabins. Jokes about each other’s volleyball hits and misses intermingled with the chirps of insects and birds of the woodland retreat center as the joy and energy of the midnight game morphed into warm memories of fun, companionship, and belonging.”

According to AHAD founders, the goal of the youth camp is to create a space for Islamic learning that celebrates Black Muslim culture and history. The retreat aims to provide a joyous space for Black Muslim families to connect, learn, and grow together.

If you know of other organizations or individuals creating spaces dedicated to cultivating Black joy, I’d love to hear about them. Please feel free to reach out and share any information about such initiatives.

Future Research

There are several issues that this study raised: curriculum, discipline, community behavior deviating from normative Islamic teachings, body policing of Black Muslim women, the work parents put in at home to build up self-love/self-esteem, subject matter knowledge, and more.

More research is needed. A survey of the needs of Black parents would help fill the gap in the literature. El-Amin’s dissertation, “Widening the Lens,” is a very welcome contribution to our understanding of the ways African American Muslim parents engage in school choice. It would be helpful to look further into the needs of Black Muslim parents in general, why they keep them in those schools, and what type of support Black Muslim parents need in navigating educational spaces.

The stories of several respondents highlight the complexities of their experiences. Their parents sought Islamic education for their children, hoping they would learn Arabic and the Quran alongside other Muslims. However, these parents underestimated the potential for trauma caused by racialized Islam within these schools.

For instance, Haniya’s mother, a convert in the 1980s, assumed the Muslim community would be inclusive, unaware of the potential trauma her daughters might face. Nzingha’s mother, who came to Islam through the Nation of Islam, enrolled her daughter in a suburban Islamic school after her local Sister Clara Mohammad School closed. Maimuna’s parents, recent West African immigrants, placed her in a local Islamic school to surround her with Muslims. None of these parents were aware that these schools are spaces of racialized Islam and were navigating their own identity and the identity of the schools they established.

Other Strategies
Other research could explore other key areas to better understand and address anti-blackness in IMIL schools. These include:

1. Teacher perspectives: Surveys of teachers can provide insight into their experiences, perceptions, and attitudes towards antiblackness in Islamic schools nationwide.
2. Curriculum analysis: Examining the curriculum of Islamic schools can reveal how Black Muslim history is integrated, where schools struggle, and how some schools successfully honor Black history and culture.
3. Decolonization: Investigating the impact of colonization and imperialism on the climate and leadership of IMIL schools can inform decolonizing tools and strategies.
4. Inclusive schools: Studying schools/spaces that foster a strong sense of belonging for Black Muslim students can identify best practices, policies, and procedures that promote inclusivity. This might involve exploring affinity spaces and their role in supporting Black learning and community building.

By exploring these areas, researchers can gain a deeper understanding of the challenges and opportunities facing Black Muslim students and provide valuable insights for parents, community leaders, and educators seeking to better serve the needs of Black Muslim youth.

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Here are links to the other installments in this series: Part 1 | Part 2 | Part 3 | Part 4

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