DISSERTATION APPROVED BY

>f'frr

Date Rob Koonce, Ed.D. , Chair

Seema Imam Ed.D., Committee Member

J Moss Breen, Ph.D., Program Director

Gail M. Jensen, Ph.D., Dean

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES IN THE CHICAGOLAND AREA: A PHENOMENOLOGICAL STUDY

______

By MIR RIZWAN ALI

______

A DISSERTATION IN PRACTICE

Submitted to the faculty of the Graduate School of Creighton University in Partial Fulfillment of the Requirements for the degree of Doctor of Education in Interdisciplinary Leadership ______

Omaha, NE (February, 22, 2017)

Copyright (2017), Mir Rizwan Ali

This document is copyrighted material. Under copyright law, no part of this document may be reproduced without the expressed permission of the author.

iii

Abstract

Islamic high schools have existed in the Chicagoland area for a number of years. There

has been no study studying the impact of the schools on the lives of graduates. The

purpose of this study was to describe, analyze, and reflect on lived experiences of

graduates of Islamic high schools in the Chicagoland area. The aim of this study was to give a voice to students who lived the experience of attending and graduating from an

Islamic high school in the Chicagoland area. This qualitative phenomenological study focused on the experiences of six graduates from three Islamic high schools in the

Chicagoland area of the U.S. The graduates were asked about their general experiences and also asked about some of the challenges students faced in college in terms of identity, drugs, alcohol, pre-marital physical relationships, and Islamophobia. Based on the analysis of the responses of the graduates revealed four themes to include life-long lessons learned; life-long relationships developed; students who felt academically prepared, but socially unprepared; and schools that overprotected the students. Based on the results, recommendations were provided and legal, political, internal, and external implications of the study assessed.

Keywords: Islamic schools, graduates, dissertation

iv

Dedication

This dissertation is dedicated to the Chicagoland Muslim community. May Allah make it beneficial and accept.

v

Acknowledgements

First and foremost, I would like to thank Allah, without his help and support, I would not be able to do anything. I pray that Allah accepts this work and makes it beneficial for me in this world and the hereafter.

I would also like to thank my family for all of their encouragement and support.

My wife, Mariyam, thank you for always being there for me, and making many sacrifices, so that I could achieve my goals. I don’t know where I would be in life without your love and support. My children, Safiyyah, Saamiyah, and Salwa, thank you for making many sacrifices, so that I could work on this dissertation. Abbu loves you. My parents, Dr. Mir Akif Ali and Najia Ali, thank you for helping me emotionally and financially throughout my life, and always encouraging me to pursue my dreams. My siblings, Mir Haroon Ali, Lubna Ali, and Mir Mamoon Ali, thank you for always being there when I needed you. My in-laws, Dr. Zainulabbudin and Aliya Syed and their children, thank you for being a tremendous help for us. I love you all and thank you for your encouragement, unconditional love, and support. May Allah reward all of you with the best of this world and the hereafter.

I would also like to thank my communities for their support. The ICN (Islamic

Center of Naperville) and CPSA leadership and communities, you have given me the time and encouragement to carry on with this important project. I thank you for the love and respect you have shown me, and I believe that these aspects were critical in helping me complete this dissertation.

I would also like to thank my committee members Dr. Rob Koonce and Dr.

Seema Imam. Without your guidance, wisdom, and experience, I would not be able to vi complete this dissertation. I really thank both of you for the time and effort you put in to help me during this journey. I could not do it without you.

vii

Table of Contents

Page

Abstract ...... iii

Dedication ...... iv

Acknowledgments...... v

Table of Contents ...... vii

List of Tables ...... xii

List of Figures ...... xiii

CHAPTER ONE: INTRODUCTION ...... 1

Introduction and Background ...... 1

Statement of the Problem ...... 1

Purpose of the Study ...... 2

Research Question(s) and Hypotheses ...... 2

Aim of the Study ...... 3

Methodology Overview ...... 3

Definition of Relevant Terms ...... 4

Assumptions ...... 5

Delimitations and Limitations ...... 5

Leader’s Role and Responsibility in Relation to the Problem ...... 6

Significance of the Study ...... 7

Summary ...... 9

CHAPTER TWO: LITERATURE REVIEW ...... 10

Introduction ...... 10 viii

Background on Islamic Schools in the United States ...... 11

History of Islamic Schools in the United States ...... 11

Categorization and Funding of Islamic Schools ...... 13

Daily Practices at Islamic Schools ...... 15

Reasons Parents Send Their Children to Islamic Schools ...... 21

Challenges Faced by Islamic Schools ...... 22

A Phenomenological Study of an Islamic School in Florida ...... 30

Challenges Faced by Muslim College Students in the United States ...... 33

Identity ...... 33

Drugs and Alcohol ...... 37

Pre-Marital Physical Relationship ...... 38

Islamophobia...... 40

Leadership Literature………………………………………………………………...... 41

Summary ...... 43

CHAPTER THREE: METHODOLOGY ...... 44

Introduction ...... 44

Aim of the Study…………………………………………………………………………45

Research Question(s)/Research Hypotheses ...... 45

Research Design...... 45

Participants/Data Sources ...... 46

Data Collection Tools ...... 48

Data Collection Procedures ...... 50

Ethical Considerations ...... 51 ix

Summary ...... 52

CHAPTER FOUR: FINDINGS ...... 53

Introduction ...... 53

Presentation of the Findings...... 54

Demographics of Participants ...... 56

Impact of Attending an Islamic School on the Participants’ Lives Today ...... 58

Impact of Attending Islamic School on Participants’ Understanding of Islam ...... 59

Memories Shared by Participants ...... 61

Did These Experiences Guide Your Life in Mainstream Society? ...... 62

Things They Wish They Had More Experience With ...... 63

Major Differences Between Their Islamic School and Their University ...... 64

Overall Perception of Preparedness for Life After High School ...... 65

Maintaining Identity ...... 66

Feeling Different Because of Their Faith ...... 67

Islamic Schools and Assimilation ...... 69

Islamic Schools and Extremism ...... 71

Drugs and Alcohol ...... 74

Pre-Marital Physical Relationships ...... 75

Islamophobia ...... 78

Overall Advice to the Schools ...... 81

Sending Their Children to Islamic Schools ...... 84

Analysis and Synthesis of Findings ...... 86

Major Themes ...... 90

x

Theme 1: Life-Long Lessons ...... 91

Theme 2: Life-Long Relationships ...... 92

Theme 3: Academic Preparation Social Unpreparedness ...... 95

Theme 4: Overprotection of the Students ...... 98

Summary ...... 101

CHAPTER FIVE: CONCLUSIONS AND RECOMMENDATIONS ...... 103

Introduction ...... 103

Purpose of the Study ...... 103

Aim of the Study ...... 104

Proposed Solution ...... 104

Support for the Solution ...... 104

Factors and Stakeholders ...... 113

Policies ...... 114

Potential Barriers and Obstacles ...... 115

Financial/Budget Issues ...... 116

Legal Issues ...... 117

Other Issues or Stakeholders ...... 117

Change Theory ...... 121

Implementation of the Proposed Solution...... 123

Factors and Stakeholders Related to the Implementation of the Solution ...... 124

Leader’s Role ...... 124

Building Support ...... 125

Additional Considerations ...... 126 xi

Internal and External Implications ...... 127

Evaluation and Timeline for Implementation and Assessment ...... 128

Implications...... 129

Practical Implications...... 129

Implications for Future Research ...... 130

Implications for Leadership Theory and Practice ...... 131

Summary of the Study ...... 133

References ...... 134

Appendices ...... 146

xii

List of Tables

Page

Table 1. Demographic of Participants ...... 58

Table 2. Descriptive Coding Based on Participants’ Responses ...... 87

Table 3. Recommendations ...... 112 xiii

List of Figures

Page

Figure 1. In vivo Coding Phrases ...... 89

Running head: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 1 CHAPTER ONE: INTRODUCTION

Introduction and Background

The majority of Islamic schools in the United States are less than forty years old

(Chaudhry, 2014). This makes it difficult for researchers to gather accurate information regarding the schools. In spite of being relatively new, the demand for Islamic schools has been increasing. Clauss, Ahmed, and Salvaterra (2013) suggested that there are approximately 235 full-time Islamic schools in the United States. Therefore, it is imperative for the schools to establish data-driven steps to ensure best practices are implemented (Senzai, 2009).

The main reasons parents send their children to Islamic schools is to build their children’s Islamic identity and prepare them for life after high school (Clauss, Ahmed, &

Salvaterra, 2013; Zine, 2009). A lot of parents look to the Islamic schools to help teach their children Islamic morals, principles, and values, in addition to academics. Some have even compared Islamic schools to vaccines that need to be given to children to protect them from the ills of society (Khan, 2004). The current study examined the experiences of six Muslim students who attended Islamic high schools in the Chicagoland area.

Statement of the Problem

Islamic high schools have been in existence in the Chicagoland area for more than

25 years. There are hundreds of students who have graduated during this time frame. The schools have constantly been working towards improvement, and have made great strides. Students have graduated and went on to become professionals in a variety of fields. The problem is that there has not been a study interviewing graduates about their experiences. This qualitative phenomenological study explored and analyzed how LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 2 attending an Islamic high school impacted the lives of graduates. This study is overdue. It validated current practices and also provided recommendations for further development of the schools.

Purpose of the Study

The purpose of this phenomenological study was to describe, analyze, and reflect on lived experiences of graduates of Islamic high schools in the Chicagoland area. The study focused on the high school experiences of the graduates, and also asked the graduates to discuss the impact that attending an Islamic high school had on their current lives. The vast majority of studies conducted on Muslim students, have been about students attending public schools (Mir, 2014; Patel, 2013; Sirin & Fine, 2008). There have been limited studies focused on Islamic schools. Some have focused on leadership in the schools (Farina, 2014; Hussain, 2015). To the author’s knowledge, there has never been a study about the graduates of Islamic high schools. This study focused on the experiences of six Islamic high school graduates from three different schools in the

Chicagoland area.

Research Question(s)

The number of students attending Islamic schools is increasing (Keyworth, 2011).

It is important to understand the lived experiences of Islamic school graduates, so that schools can accurately assess the impact of the schools from the perspectives of the graduates. This study was the first of its kind, but helped shed light on best strategies and suggested areas of improvement. This study provided an opportunity for graduates to share their experiences. The schools were instituted for their benefit, and this study is an LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 3 effort to have them describe their experiences, and the subsequent impact attending an

Islamic high schools has had on their lives.

The research question for the current study follows: How did attending and graduating from an Islamic high school impact graduates of the school? A series of questions will help answer the research question. The questions include:

1. Did attending an Islamic high school have an impact on your life today?

2. Are there experiences that you had that impacted your practice of Islam? In what

ways?

3. Are there memories from your days in school that you would share?

4. Did these experiences guide your life in mainstream society?

5. Can you think of things you wish you had been more involved in or had more

experience with?

Aim of the Study

The aim of this study was to give a voice to students who lived the experience of attending and graduating from an Islamic high school in the Chicagoland area. The voices of student participants will be used to better understand and improve the experience of present and future students who attend an Islamic high school in the Chicagoland area.

Methodology Overview

This qualitative phenomenological study focused on the experiences of graduates from three Islamic high schools in the Chicagoland area of the U.S. The reason a phenomenological study was chosen is because it focuses on the descriptions of experiences (Patton, 2001) or lived experiences (Creswell, 2014). The purpose of the study was to describe, analyze, and reflect on lived experiences (Schwandt, 2000). The LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 4

information was gathered by interviewing two graduates from three of the largest and

oldest K-12, co-educational Islamic high schools in the Chicagoland area. The participants in the current study were three male and three female students, who graduated from the schools between the years of 2003-2011. This time period was chosen

to give the schools enough time to establish itself, and to give graduates adequate time to reflect and realize the impact of the school on their own lives. All volunteer participants were given information sheets, providing details about the study, and were allowed to stop the interview at any time. The participants were assured that all measures were taken to protect their anonymity. Permission was requested to record the interview. The questioning was in a semi-structured format, following an interview protocol. After the interview, the transcript from the interview was shared with the participant to ensure authenticity (Creswell, 2014).

Definition of Relevant Terms

There are certain terms in the study which may not be familiar to all readers.

There are three major categories of full-time Islamic schools. The first category focuses on academic core subjects such as: math, science, English, and social studies, and also teaches Islamic studies, Arabic, and Quran. The majority of Islamic schools follow this

method of instruction. All of the schools in the study fall under this category. The second

category of Islamic schools is one in which the primary focus is Islamic studies, and there

is a secondary focus on secular sciences. The third category of Islamic schools is one in

which all of the focus is on Islamic studies, requiring the students to take a sabbatical

from secular studies, and then return to their secular schools after having completed their LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 5

Islamic studies (primarily memorization of the Quran). There are also specific terms used by the participants which are explained throughout the text.

Assumptions

The main assumption of the study was the honesty of the participants. The fact

that I am a fellow alumnus, who can relate to their own experiences, lead me to assume

that the participants were comfortable being honest. Also the letters of agreement from

the schools, and the promise of anonymity, helped put the participants at ease. These measures allowed participants to speak freely without fear of repercussions.

Limitations, Delimitations, and Personal Biases

One of the limitations of the current study is focusing on six students total from three different schools. There are many factors that can be examined such as parents, friends, society, and others which are beyond the scope of this study. Another limitation is the honesty of the graduates. The assumption was that they were speaking the truth.

Having attended one of the schools, myself, and currently teaching at one of the schools, it is hoped that the participants were willing to make open and honest contributions to the study.

The delimitations of the study include its small sample size. Only three schools out of many Islamic schools were examined. Out of hundreds of graduates, a small number of participants were interviewed. Also the years of the study are limited to only eight years of the school’s existence although the schools have been operational for more than 25 years.

A potential bias is the researcher’s own involvement in Islamic schools. I am deeply committed to the success of Islamic schools in the United States. I graduated from LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 6 an Islamic school, currently teach at an Islamic school, and oversee the Islamic studies curriculum at another Islamic school. My children also attend an Islamic school. I am familiar with the workings of an Islamic school, and understand the structure better than many outsiders. In spite of my professional experience, I am steadfast in following research and evidence-based practices. This study provided an opportunity for the graduates to offer perspectives of their experiences of attending and graduating from an

Islamic school.

Leader’s Role and Responsibility in Relation to the Problem

One of the reasons I went into education is because I wanted to make a positive impact. I attended an Islamic school for the majority of K-12 experience. I enjoyed my time there, but I noticed areas which needed improvement. The interdisciplinary nature of the program at Creighton has helped me understand that a leader is willing to take risks and go into unfamiliar territory to try to help and make a positive contribution. As previously mentioned, there is not a lot of information about Islamic schools in the

United States, so I want to be among the people at the forefront; helping myself and others understand Islamic schools in a more systematic and academic manner. I have spoken to principals of Islamic schools, and they have mentioned that a study like this is way overdue. Using data driven research, hopefully this study can be a start for Islamic schools to strategically analyze where they are, where they want to go, and how they can get there.

I believe that that the graduates were able to provide suggestions that will help the schools in moving forward. I also believe that some of the experiences covered in the study are not faced only by Muslims. I anticipate being able to learn from other faith- LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 7

based groups and to have discussions with them in an attempt to arrive at best practices. I

believe schools can learn from the experiences of others. Networking allows

organizations to compensate for their weaknesses and deficiencies by partnering up with

other organizations (Reeves, 2005).

Significance of the Study

According to Keyworth (2011) and Imam (2007), many aspects of Islamic schools

need to be studied. Although Islamic schools have made great strides, there are still ways

in which they can improve and share best practices. Many schools do not have data to

validate current practices, nor do they use data to identify areas of improvement.

Unfortunately, when there is little or no data, schools sometimes continue to do the same

things, even though they may be detrimental to the overall well-being of the school

(Coburn & Turner, 2011). This study helped identify the experiences of Islamic high

school graduates from graduates themselves. This study will help school administrators,

teachers, and board members evaluate if the current practices of the schools are having

the effects they intended, when they established the schools.

This study will help people become more familiar with Islamic schools. There are some that have argued that Islamic schools are or can potentially be barriers towards assimilation and integration (Jasser, 2011; Khan, 2004; Merry, 2007; Zine, 2009). The study provided the experiences of the graduates, and asked them if they felt attending an

Islamic high school prevented them from assimilating into mainstream society. An additional benefit of the study is that it can provide educators with information about the perceptions and perspectives of Islamic high school graduates. Although a lot has been written about Islam and Muslims, little has been written to help educators understand the LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 8 perspectives of Muslim students (Callaway, 2010). Sometimes students or teachers may make comments in the classroom, but the Muslim students may perceive those comments in a negative manner (Speck, 1997; Rahim, 2013). An important part of living in a peaceful multi-cultural society is to eliminate barriers (Sahli, Tobias-Nahi, & Abo-Zena,

2009). This study helps educators develop a sense of empathy in understanding the experiences of Muslim students. The study removes some of the stigma and unfamiliarity surrounding Muslim students. If educators read this study about Islamic schools and its graduates, it will accomplish two critical goals: increase their knowledge about Muslim students, and increase social acceptance of Islamic practices (Sahli, Tobias-Nahi, & Abo-

Zena, 2009). This study can also help teachers and students connect at a deeper level. An increasing number of educators are asking for resources to help them better understand their Muslim students (Hossain, 2013). Muslim students are more appreciative if they know their teachers and professors are aware and respectful of some cultural and religious differences between Muslim students and their classmates (Speck, 1997). This respect and appreciation will develop into friendship. Another benefit of this study is that it can encourage other students to conduct research and studies about Islamic schools.

Some people may be discouraged, because it has rarely been done. The growing number of Islamic schools, and the increasing enrollment, is a promising area for new research

(Keyworth, 2011).

The study helps parents that are considering whether to send their children to an

Islamic school. Many parents hear the perspectives of teachers, administrators, board members, but it is rare for the parents to have access to the perspectives of graduates. The parents have a variety of reasons for wanting send their children to an Islamic school, LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 9

such as religious environment, Islamic identity, and Arabic and Islamic studies (Merry,

2007; Zine, 2009). The interviews with the graduates, helps parents gauge, whether these intended practices made an impact on the lives of the students after they graduated from high school.

Summary

Islamic schools are relatively new in the United States (Keyworth, 2011). I believe that the organizers have set the foundation and made tremendous sacrifices to establish the schools. It is important for the schools to move into the next phase and use data to drive instruction and adopt best practices. Some of the schools have achieved great academic success. This success may lull the schools into a sense of complacency. It is critical for schools to constantly work towards improvement (Senzai, 2009).

Many parents send their children to Islamic schools for the betterment of their children (Khan, 2004; Zine, 2009). As one of the first of its kind, this study examined the impact the school had on the graduates. The study interviewed graduates, solicited their perspectives about what is taking place, and the perceived impact. The study validated some of the current practices of the schools. The study also suggested areas of improvement, and provided recommendations, based on the interviews.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 10

CHAPTER TWO: LITERATURE REVIEW

Introduction

Compared to other religious schools, Islamic schools are relatively new (Merry,

2007). Islamic schools offer parents an alternative to public schools. Many parents send their children to an Islamic school, because they want to help preserve their children’s religious and cultural identity (Clauss, Ahmed, & Salvaterra, 2013; Khan, 2004: Merry,

2007: Zine, 2009). In addition to secular sciences, the schools also teach Islamic studies,

Arabic, and Quran. The schools also ensure that students are praying, eating halal

(Islamically approved) food, and using Islamic terms and phrases such as: Alhumdulilah

(All thanks is to God), and in sha Allah (God willing) (Merry, 2007; Senzai, 2009;

Shariff, 2012). Parents also want to ensure that the schools are preparing its graduates to be successful in the “real world” after graduation.

According to Clauss, Ahmed, and Salvaterra (2013), there are approximately 235 full-time Islamic schools in the United States, with 85% of Islamic schools being less than ten years old (Keyworth, 2011). Despite an increase in the number of Islamic schools, the majority of Muslim students in the United States attend public schools

(Keyworth. 2011; Merry, 2007; Moll, 2009). While many attend public schools due to financial reasons, there is also a group of people who believe that Islamic schools do not adequately prepare students to live in a pluralistic society. Some even suggest that the schools promote a separatist mentality, and stand in the way of assimilation into the larger mainstream American society (Jasser, 2011; Merry, 2007).

Although Islamic schools have made great strides, it is important to be aware of the impact of the schools from the perspectives of the students. The community members, LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 11

board of directors, administration, and teachers may have certain ideas and perspectives

about the schools, but it is critical that the graduates who have gone through the schools

share their experiences, so the schools can validate current practices or make necessary

adjustments.

Background on Islamic Schools in the United States

According to Schmidt (2004), “Enrolling one’s child in a Muslim institution is one way to ensure that the child is socialized as a Muslim” (p.30). A lot of parents look to the Islamic schools to help teach their children Islamic morals, principles, and values, in addition to academics.

History of Islamic Schools in the United States

Islamic schools have existed in the United States for a number of years. The Clara

Muhammad Schools, which initially started as a branch of the Nation of Islam started

more than 80 years ago. It is important to note that the majority of mainstream Muslims

do not consider the Nation of Islam, a part of Islam, because many of its tenets conflict

with the core principles of the Islamic faith. However, in the late 70s the leader of the

Nation of Islam, Warith Deen Muhammad, converted to orthodox or mainstream Islam.

With his conversion, the African-American Muslim populace split into two main groups.

The first group followed Warith Deen Muhammad, and started practicing mainstream

Islam. The second group followed Louis Farrakhan, and continued to follow the ways of

the Nation of Islam. This is significant, because some authors do not consider the Clara

Muhammad Schools when talking about Islamic schools in the United States, and only

mention the schools that started in the late 60s and 70s after the influx of immigrants

from the Middle East and South Asia (Chaudhry, 2014; Schmidt, 2004). LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 12

The Sister Clara Muhammad School System is the oldest Islamic school system in

the United States. It is named after Clara Muhammad, the wife of Elijah Muhammad,

considered a prophet by members of the nation, and the mother of Warith Deen

Muhammad. In the 1930s Clara Muhammad began homeschooling her children for fear

of the effects of attending a public school in Detroit. The Nation of Islam expanded to different areas, and the schools spread to Chicago, Atlanta, Philadelphia, Tampa Bay, and

New York City. The schools were initially known as the University of Islam. After

Warith Deen Muhammad took over in 1975 and began the transition towards Islam, he changed the name to Sister Clara Muhammad Schools (Jaber, 2012). The schools are state certified and expanded to include a K-12 system along with a weekend school. The schools emphasize a high degree of ethics and discipline. Initially the schools only served the African-American population, but in line with Warith Deen Muhammad’s vision of following Islam, the schools have become more ethnically diverse over the years. Many of the schools have closed down, but there are still schools located in Atlanta,

Philadelphia, New York City, and possibly other cities. The Chicago location chose to continue to follow the vision of the Nation of Islam and the teachings of Elijah

Muhammad.

The second main impetus to the formation of Islamic schools is the large influx of immigrants from South Asia and the Middle East in the early 60s. Many of the

immigrants came to the United States to further their education, and responding to their

needs as students they started the Muslim Students Association. As these students began to finish school, settle in America, and have families, they realized the need for providing their children with sound Islamic education. The Muslim Student Association in LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 13

cooperation with what became a larger organization known as the Islamic Society of

North America (ISNA) developed the concept of having Islamic schools. There were two pilot programs one in Toronto, under the guidance of Dr. Abdallah Idrees Ali, and one in the Chicagoland area under the supervision of Dr. Seema Imam. Both schools are still in existence today. The oldest Islamic school in the United States which is not affiliated with the Nation of Islam, is the Islamic Community School of Baltimore, which was established in 1977 (Chaudhry, 2014). Many of the schools in the United States start off

based on the needs of the community, as concerned parents come together to pool their

resources, and start a school on a small scale with approximately 40-50 students. Then

the school expands, and needs more facilities and funding. Many schools are able to

obtain the necessary resources, but unfortunately some have failed. Within the

Chicagoland area, in the past five years, many new schools have been established, and at

least one has closed down.

Categorization and Funding of Islamic Schools

There are different types of Islamic schools. Some Islamic schools are private

non-parochial schools, meaning they are independent and not affiliated with a parent

organization. The College Preparatory School of America (CPSA) follows this model.

Other schools are considered parochial schools, because they have a parent organization,

usually an Islamic center, and some independence is lost because of the guidelines set by

the parent organization. The Islamic Foundation School follows this model. Although the

majority of Islamic schools in the United States are day schools, there are some boarding

schools. The Institute of Islamic Education (IIE) is an example of a boarding school

(Shariff, 2012). LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 14

The organizational structure of the majority of the schools is that they are affiliated with a Mosque or an Islamic center. The Islamic Foundation School (IFS) follows this type of structure. The centers are non-profit organizations which are run by a board of directors. The board of directors appoints, or the community elects, the school board and the school board then hires the principal. If there is a shortage or deficit, the

Islamic center will help the school fill the financial void. There are a few schools that are completely independent of an Islamic center or larger organization. Universal School and

Aqsa School are both examples of this type of school. These schools’ finances are primarily based on student enrollment. The majority of the students attending these schools come from upper middle class families (Istanbouli, 2000; Merry, 2007). Some schools apply for governmental grants, as well as appeal to community members for donations (Keyworth, 2009).

Although the number of Islamic Schools is increasing, the majority of Muslim students still attend public schools. Haddad, Senzai, and Smith (2009) stated that many parents cannot afford Islamic schools and are not “ideologically inclined” to send them to

Islamic schools (Haddad, Senzai &Smith, 2009, p.9). Other parents send their children to public or parochial non-Islamic schools, because they feel that there is a higher standard of education and a plethora of resources in those institutions. To supplement their Islamic education, many students attend after school study-circles (halaqahs), weekend schools, conferences, seminars, and camps. Haddad, Senzai, & Smith (2009) estimated that approximately hundreds of millions of dollars a year are spent on Islamic education in the

United States

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 15

Daily Practices at Islamic Schools

Many people may be unfamiliar with the daily routines of an Islamic schools.

Some schools start each day with a morning assembly. Some schools gather all of the

students, others split them by primary and secondary students. The primary objective of

the assemblies is to start the day with some remembrance of Allah (the Muslim name for

God) through some prayer, invocation, or recitation of the Quran (Shariff, 2012). Schools

will recite the pledge of allegiance, and then administrators or teachers will make any

important announcements for the day. Then students will go off to their classes. Teachers

in all subjects try to incorporate Islamic values and teachings across the curriculum

(Shamma, 2014).

The next major difference in Islamic schools is that they will have dedicated

classes for Arabic, Islamic studies, and Quran. Arabic is the language of Islam. The call

to prayer is in Arabic, the prayers are in Arabic, the Quran was revealed in Arabic, and

the Prophet Muhammad spoke Arabic. There is no standardized curriculum that all

schools follow. The schools all emphasize on helping the students understand the Quran.

Schools, especially those which have a more dominant Arab student population,

emphasize Arab culture as part of the Arabic class and curriculum (Martinez, 2012). The

Arabs attending Islamic schools come from a variety of countries with diverse

perspectives (Haddad & Lumis, 1987; Sirin & Fine, 2008). Instead of teaching a

particular dialect, the schools try and teach modern standard Arabic. The teachers focus on reading comprehension, speaking, and writing. They also teach the following Arabic disciplines: grammar, morphology, literature, and expression. The Arabic language classes use the Quran and Hadith (statements of the Prophet Muhammad) to help teach LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 16

Arabic rules of grammar and syntax. This helps reinforce religious concepts, morals, and

principles throughout the curriculum. This is different from learning Arabic in a public

school in which non-religious based texts are used to teach Arabic concepts (Sahli,

Tobias-Nahi, & Abo-Zena, 2009).

Although the points of emphasis differ from one school to the next, most Islamic schools focus on similar disciplines. The schools teach Islamic beliefs and creed. This includes what Muslims believe in regards to God, the Prophets, the hereafter, and other matters of the unseen. Islamic studies teachers will also teach students the requirements of carrying out the pillars and other practical actions in an Islamic manner. The teachers will also stress the importance of Islamic morals and etiquette. What are the etiquette of eating and drinking? What are the Islamic etiquette of interacting with others? In addition to these actions, the teachers will discuss the harms of arrogance, pride, jealousy, and other ills. The Islamic studies teachers will also accentuate the need to understand and implement the values of the Quran. The Quran cannot be properly understood without its proper historical context, so teachers will also focus on the life of the Prophet

Muhammad. In contrast to Islamic studies in many parts of the world, Islamic studies teachers in the United States, emphasize practical implementation, rather than rote memorization without understanding (Boyle, 2006). Islamic schools also place an important emphasis on incorporating religious themes throughout the curriculum

(Shamma, 2013).

Prayer is one of the most emphasized pillars in Islam. Teaching children how to pray is a joint responsibility between the teachers and the parents. As early as pre-school, students are taught surahs (chapters of the Quran, which are recited in prayer) as well as LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 17

the call to prayer, and other basic actions of prayer. As students proceed through the

primary grades, students are taught the rules and regulations of prayer along with the

English meaning. The goal of the Islamic studies teachers is to make the prayer

meaningful, and not just a ritualistic act (Shariff, 2012). As students progress through

middle and high school, more emphasis is put on perfecting the prayer and being prayer

leaders. Students are taught how to develop and give sermons, so that after graduation

they can serve as leaders at their campuses and places of employment, and even serve as

volunteer speakers at the Islamic centers.

Muslims are required to pray five times a day (Curtis, 2009; Merry, 2007; Smith,

1999). Since, the midday prayer falls within school hours, and the Islamic schools emphasize the importance of prayer; the schedule is set up in a manner, which enables students to perform the midday prayer in congregation. Students are given time to

perform the required ablution, and are given time to perform optional prayers before and

after the obligatory congregational prayer. Many Muslim students attending public

schools miss this prayer completely, or pray only the obligatory prayer, because of time

constraints. On Fridays, the Muslims are required to offer a communal prayer, preceded

by a sermon, in congregation. To accommodate this prayer, many Islamic schools shorten

their periods on Fridays, so that students can have ample time to perform this prayer. In

the winter, when the late afternoon prayer also falls within the school day, some schools

shorten the last period, and have the students offer this prayer in congregation before

dismissal. Many parents send their children to Islamic schools, because the ability to pray

in schools is not easy in other schools, and some students may feel shy praying in front of LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 18

their peers, or in the hallways, or in cramped spaces such as under the stairs (Ali &

Bagley, 2015; Badawi, 2006; Zine, 2009).

Another daily difference at an Islamic school is lunch. The foods prepared by the

school for hot lunch have to be halal (permissible by Islamic standards). All Muslims agree on the impermissibility of pork, some differ on the necessity of adhering to zabiha standards, a term which is used to denote certain regulations similar to kosher. The students are taught to supplicate and thank God before beginning their meal. The supplication many schools teach is “O Allah bless everything you have given us and protect us from the hell-fire. In the name of Allah [we eat]” (Shariff, 2012, p. 248). The students are also taught through the monitors and posters about the Islamic etiquette of eating such as: washing the hands before eating, reciting the supplication, eating with the right hand, eating from the side which is closest, sitting and eating, thanking God after eating, and cleaning up after themselves (Shariff, 2012). Some students have also reported that they feel more comfortable bringing lunch from home at the Islamic school,

because their classmates know what they are eating and will not make fun of them (Zine,

2009).

One of the most contentious issues at some Islamic schools is the uniform. Like in

the public schools, this issue elicits strong emotions from parents, students, and educators

(Gies, 2006; Martinez, 2012; Sanchez, Yoximer, & Hill, 2012; Shariff, 2012). The

proponents of having a uniform argue that the uniform promotes equality among

students. Students come from different backgrounds, nationalities, and socio-economic

status, but at the school all are equal. This equality is demonstrated in having common

uniform adhered to by all students. Another benefit of having a uniform is that it fulfills LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 19

modesty requirements emphasized by Islamic guidelines. In Islam men and women are

required to dress modestly (Hadaad, 1987; Smith, 1999). This includes wearing loose

non-fitting clothing. The women are required to wear hijab (head covering) The options

available for the girls include long skirts with blouses, long and loose-fit coat or garment, or long shirts with loose fitting pants (Shariff, 2012; Universal Handbook). The boys’ uniform usually requires dress shirts or polos with khakis or dress pants. Some schools have allowed boys to wear thobes (long-ankle length garments) and head caps. Some have stated that uniforms foster school spirit, by having the students feel like they belong to a communal learning community (Sanchez, Yoximer, & Hill, 2012). Uniforms also promote a safer learning environment, by preventing students from displaying any gang affiliated clothing or colors (Sanchez, Yoximer, & Hill, 2012; Shariff, 2012). Uniforms also help instill discipline in the students.

Opponents of uniform in schools argue that uniforms “restrict individuality”

(Shariff, 2012, p.259). Students gain a lot from being expressive and schools should foster that individuality, not restrict it. Another argument against having uniforms, is that it can lead to unhygienic behaviors. Many times students will wear the same uniform for a number of days without washing the uniform and this can be unsanitary. Some have also stated that in cases of emergency, uniforms make it harder to distinguish between students (Shariff, 2012). Although there are arguments on both sides, most Islamic schools adopt a uniform policy. Martinez (2012) found that some students do not mind the uniform, but become upset when they perceive that the policies are being selectively implemented. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 20

The separation of genders may be another difference. Some Islamic schools

choose to separate classes based on gender. Some schools cater to only one gender. An

example of this school is Aqsa School in Bridgeview, Illinois, it is one of the oldest

Islamic schools in the country, and it is an all-girls school from grades 3-12. Other

schools have boys and girls in the same building, but some of the classes are separated

based on gender. The classes that are not separated based on gender, may be because of

lack of resources, such as AP classes or electives. An example of this type of school is

the Universal School also located in Bridgeview, Illinois. Other schools, such as the

Islamic Foundation School (IFS) in Villa Park, Illinois and the College Preparatory

School of America (CPSA) located in Lombard, Illinois only separate Islamic studies, gym, and health classes based on gender, but all other classes have boys and girls in the same classroom. Even if boys and girls are in the same classroom, most teachers try to have them sitting separately.

Some Islamic schools have also started to adopt an Islamic history class as an elective. Other schools are trying to adopt these within existing history and religious studies classes. The purpose of this is to empower the students, and allow them to understand the historical contribution of Muslims. Many Muslims have become affected by the negative imagery found in the media. This has affected their self-esteem, and caused some of them to question their faith. This class allows them to appreciate, and be confident of their great history. This class also explores how and why Muslim empires rose, as well as the important roles that women played in Islamic history. Universal

School is currently teaching this class to its high school students (Jaber, 2012).

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 21

Reasons Parents Send Their Children to Islamic Schools

One study conducted examined parents’ motivating factors for sending their

children to Islamic schools (Badawi, 2006). Badawi (2006) found that the three main

reasons parents send their children to an Islamic school are: 1. Religious environment. 2.

Religious education. 3. Preserving identity. The religious environment encompasses that

students are taught by people that reflect Islamic values. Some schools even mention that

in addition to academic qualifications, and experience, the school emphasizes and expects all of its teachers to demonstrate Islamic principles and values in and out of the classroom, and to act as exemplary role models for the students (Universal School

Handbook, 2015). The parents stated that they are happy that the students are able to pray

their prayers in congregation, and students do not have to feel awkward or embarrassed

about wearing hijab (headscarf).

Another aspect the parents emphasized is the importance of religious education

(Badawi, 2006). Parents have stated that they expect the schools to teach beyond

theoretical and abstract knowledge and give the students practical skills they can practice

in their everyday lives. The Islamic Foundation School curriculum guide (2015) stated

that one of the objectives of teaching Islamic studies is “developing each student’s ability to navigate being Muslim in the social, moral and intellectual milieu of contemporary society” (Islamic Foundation School Program of Studies, 2015-2016, p. 13). Other schools also mention that the objectives of teaching Arabic and Islamic studies is to help students learn daily skills and practices (CPSA, 2015).

Parents also send their children to an Islamic school because they fear their children may lose their religious and cultural identity (Badawi, 2006). An example of this LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 22 fear is students changing their names from Mohammed to Mo, from Ali to Al (Khan,

2004). In their study about Muslim American youth, Sirin and Fine (2008) found that some sparingly pray and neglect other integral actions of the faith. Islamic schools not only provide an environment, where a student can be proud of his/her Islamic identity, they provide the means through which students can enhance their Islamic identity (Ali &

Bagley, 2015). One Muslim girl attending a public school felt embarrassed when she was wearing hennah, and some of the students ridiculed her for it. When the teacher saw that there was something on her hands, she sent her to the office because she was afraid that she may have contracted some kind of disease. This girl described her experience as making her ashamed of some of the cultural practices of her family.

Another reason parents send their children to Islamic schools is because they want their children to be in the presence of Muslim role-models. Teachers are supposed to take

Islamic teachings beyond the classroom. Universal School has strict guidelines and expectations from their teachers to be model examples for their students (Universal

Handbook, 2015). Modeling, story-telling, and service learning are three practical ways

Islam can be incorporated in different facets of a student’s life (Salahuddin, 2016).

Challenges Faced by Islamic Schools

Although Islamic schools have made great progress, there are a few challenges that threaten schools. If these obstacles are not tackled and dealt with in a systematic manner, it can serve as a means for the school to shut down. Within the past few years, there have been Islamic schools that have been forced to shut down (Chaudhry, 2014).

One example is the Averroes Academy which was located in Northbrook, Illinois. Some of the main obstacles Islamic schools face are the following: recruiting and retaining LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 23

staff, lack of unified vision, financial difficulties, and governance issues (Chaudhry,

2014; Chaudhry, 2016; Decuir, 2016; Jamil, 2016).

Teacher attrition is a big problem affecting all schools. Richard Ingersoll found

that public school districts lose billions of dollars due to teacher’s leaving the profession

(Phillips, 2015). Islamic schools are also affected by the high turnover of teachers.

Teachers leaving the profession or moving to other schools, have an impact on student

achievement, as well as the cohesiveness between teachers, students, and administration

(Haverbeck & Mee, 2013). Chaudhry (2016) conducted a study with a group of Islamic

school teachers and found that many of the reasons teachers in Islamic schools decide to

leave, parallel those of public school teachers. Among the biggest reasons is the lack of pay, lack of organizational support and structure, and lack of involvement of teachers in decision making processes. One teacher stated that the fact that Islamic school teacher salaries are lower than their counterparts from public schools, and in many schools there are little to no benefits, besides reduced tuition for their children, makes it difficult for

teachers to think about staying teachers long-term (Chaudhry, 2016). Many teachers

reported loving where they work, but adding additional responsibilities to help

themselves financially, was taking a toll on many of the teachers (Chaudhry, 2016).

Another reason for the difficulty in retaining teachers is the difficulties of

managing the classroom (Chaudhry, 2016). Every teacher at one time or another has

become frustrated with the behavior of his/her students. Some teachers become even

more frustrated when they feel that school administration and colleagues are not giving

the teachers the necessary support and reinforcement they need to be able to adequately

manage the classroom. Islamic school teachers have expressed their dissatisfaction with LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 24 lack of structural support (Chaudhry, 2016). Some teachers have said that they are willing to deal with the low pay, but cannot accept the lack of administrative support, and chose to leave the school because of this reason (Hayden, 2012).

Islamic schools also face the challenge of not having a unified vision on what it means to have an Islamic school. Some schools focus on teaching Islam only in Islamic studies and Arabic courses, while others try and emphasize teaching Islamic principles and values throughout the curriculum. Some schools are satisfied with students being aware of knowing some rules and regulations about Islam when they graduate. While others are concerned with going beyond a superficial relationship with Islam, and knowing what it means to live their lives as Muslims. Shamma (2013) reiterated that

Islamic schools need to understand that the school’s curriculum encompasses “school environment, teachers, administrators, what is to be taught, textbooks, hiring and retaining teachers with an Islamic worldview” (Shamma, 2013, p.36). Shamma (2013) called for teachers in an Islamic school to teach Islamic perspectives on secular books.

Salahuddin (2016) stated that teachers at an Islamic school need to increase their own knowledge of Islam.

Many Islamic schools face financial difficulties (Merry, 2007). Most schools rely primarily on student tuition. Many times this is not sufficient to cover the expenses of the school, so many schools hold annual fundraising dinners. The finances affect many of the resources that the school can provide to the students. As mentioned earlier, many teachers are not able to work at Islamic schools long term because of the low salary and the lack of benefits and financial incentives. Some schools suffer from space limitations, because they cannot afford to build or move into larger facilities. Some schools are unable to LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 25 purchase up to date educational resources due to financial limitations. In spite of these financial restrictions, some of the Islamic schools are among the highest performing schools in the nation. Two Islamic schools, the College Preparatory School of America and the Islamic Foundation School, were found to be the first and fourth respectively, most challenging schools in the state of Illinois by the Washington Post (Matthews,

2015).

The situation of Muslims living in non-Muslim countries is quite different from those of countries where Islam is the official religion. The majority of Islamic centers and organizations in Muslim countries are funded by the government. The Muslims centers and organizations in the United States cannot be fully funded by the government due to the provision of separation of church and state. Therefore, institutions need to find alternate ways to generate income for their communities. Historically, the communities have been supported by individual donors from within the congregation and that continues until today.

From a scriptural perspective, there is a lot of encouragement when it comes to donating to build, support, and maintain Mosques, schools, and religious institutions.

According to Kuran (2001), at least a dozen verses have been revealed encouraging people to build religious and charitable institutions. Muslims believe God has said in the

Quran that when people give charity, their reward will be multiplied at least seven hundred times (Quran 2: 261). The Prophet Muhammad also encouraged donations and promised that a person’s wealth will not decrease from him giving charity (Khattab,

2007). One of the greatest acts of charity a person can perform is perpetual charity, which remains even after a person passes away. Muslims believe that when they build a LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 26

Mosque or a school, as long as that Mosque or school is in existence the donors will

continuously benefit from it, during their lifetime and after their death as well. (Khattab,

2007).

Some may argue that by encouraging Mosques and religious institutions to find

alternate ways to generate income, people may become discouraged from donating. This

is not the argument that is being promoted here. Despite the generous contributions of the

donors, essential needs of the schools are not being fulfilled. The issue at hand is the

importance of finding ways to supplement the donations, and not replace them.

Starting in February, there are fundraising events held in almost every Muslim community. There are schools, mosques, charitable organizations, and institutions many of which ask for funds. The targeted audience is many times the same crowd. The

religious leaders need to encourage people to contribute to all of these causes, but they should also encourage organizations to use these donations effectively and efficiently.

Although donation fatigue is sometimes considered a taboo subject and some people may associate this with a weakness of faith, it is definitely something which is affecting community members. With such a large number of causes and needs, it is not feasible for the same donors to contribute a significant amount to each cause. For this reason, communities need to find alternative means of supplementing their donations.

One of the reasons that the Islamic schools need additional income is that they cannot afford to hire and pay their employees comparable salaries and provide benefits.

Most employees are not given common benefits such as health insurance, stipends, bonuses, etc., which are, many times, offered to teachers of other faith-based schools.

Since many communities struggle just to pay the salaries of their current employees, the LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 27 hiring of other critical positions such as counselors, coaches, and administrative staff is not even considered.

To meet these growing financial needs, many Islamic schools have developed a waqf or endowment system. Simply translated, a waqf is a charitable endowment.

Nasution (2002) expounded on the definition of waqf as the following:

In Islamic law, the institution of waqf or charitable endowment allows a person to dedicate his or her property to God for the benefit of the public good. A waqf property is dedicated to Allah for all time and is used for a beneficial purpose specified by the donor.

The charitable gift becomes public property that cannot be given away, sold, mortgaged, inherited or otherwise disposed of. (Nasution, 2002, p.299)

The center can collect a certain amount of money through donations or acquiring of goods, and instead of using it for current projects, invest it in the future of the organization. The investments can take different forms, such as real-estate, as mentioned above, or in halaal mutual funds, such as Amana Mutual funds, a company that ensures that all of their investments follow Islamic rules and regulations. Dale (2010) stated that historically, in Muslim countries there have been three main structures that signified the power and status of a city. Dale refers to these structures as the “architectural remnants of

Muslim rule: the fort or palace, the mosque, and the bazaar” (Dale, 2010, p.213). Further describing the importance of the waqf, Dale (2010) stated understanding the relationship between these structures and the people who inhabited them is, however, predicated on the knowledge of one of the single most important institutions in Islamic societies, the waqf” (Dale, 2010, p. 214). LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 28

Nasution (2002) quoted historian Ibn Batuta, who visited Damascus in 726, as

describing the variety of purposes the waqf system achieved, including helping people

fulfill religious obligations, social needs, and looking after the general public welfare

(Nasution, 2002). In historical times, the waqf looked to continuously grow and was

invested in meeting immediate and future needs.

Apart from normal commercial exchanges, the waqfs themselves sometimes fulfilled the function of banking institutions by lending out funds. In addition, mutawallis, the legal custodians of waqf property, frequently used surplus income to

invest in commerce, once again accentuating the economic importance of the capital

cities. (Dale, 2010, p. 214)

There are Muslim American organizations that are adopting the waqf system as well. Zaytuna College, the first full-time Muslim seminary in the United States “is inviting endowed chairs. They accept bequeathed estates as well, which is a common method in acquiring property-based endowments” (Ansari, 2013, p. 37). The Islamic schools can approach the idea of having endowed chairs, and place an emphasis on accepting bequeathed estates.

There are many benefits and potential uses for waqfs, but they are very difficult to manage. The management of the waqf is supposed to be handled by a designated person to administer the funds in an appropriate manner. Many countries such as India, Egypt,

Malaysia, and many others, have taken this responsibility away from the individuals and have the government administer the collection and distribution of the waqf. Each city has its own Waqf Board which is a branch of the national government (Abbasi, 2012). Instead of being involved in the daily management of the waqf, it may be a better idea for the LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 29

Islamic schools to hire independent managers and auditors to ensure that the funds are

being used properly. Also the Islamic schools can look into the North American

Charitable Trust, a waqf which has helped a lot of Islamic centers get established (Ansari,

2013, p.37).

The best option for Islamic school is to establish a waqf. Community members

need to be reassured that any donation or investment has an Islamic basis. The Prophet

Muhammad was asked by his close companion Umar about how he should use his land,

and the Prophet said,

If you like you can give the land as endowment and give its fruits in charity. So

Umar gave it in charity as an endowment, on the condition that would not be sold nor

given to anybody as a present and not to be inherited, but its yield would be given in

charity to the poor people, to the Kith and kin, for freeing slaves, for Allah's Cause, to the

travelers and guests. (Khan, 1987, p. 27)

Also many of the greatest Islamic cities, institutions, hospitals, colleges, and

universities were built off the waqf system. Even great prestigious colleges and universities in the United States, such as Harvard and Yale are funded primarily through endowments (Ansari, 2013). The funding of the oldest Islamic University in the world, the prestigious Al-Azhar University in Egypt, has been historically funded through the use of waqf.

Governance is another challenge many Islamic schools face. Private schools do not have the same requirements for principal as public schools have, so sometimes there are unqualified people leading Islamic schools. One principal mentioned that she became the principal because a board member asked her and she was the only one available. Even LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 30

qualified principals, considered resigning from their positions because they felt that their

decisions were being undermined by a board of directors that did not have any

educational experience. Having a qualified board and principal are essential for a school

to flourish (Lakey & Hughes, 2007; Shariff, 2012). It is also essential that the board,

principal, and stakeholders are on the same page, communicate well, and try to see things

from various perspectives (Jamil, 2016).

A Phenomenological Study of an Islamic School in Florida

Most authors who have focused on Muslim students have focused on students

attending public schools. Martinez (2012) conducted a study in which she interviewed

female students attending an Islamic school in Florida. She found that the students’

affiliations and descriptions of the school revolved around a familial atmosphere, and

environment. Many of the students felt like the teachers cared about their well-being and the school was an extension of their home. Another key finding was the importance of ethnicity and identity. The majority of the school was Arab, so some of the non-Arab students did not feel like they truly belonged, unless they adopted some aspects of

Arabian culture. This experience was similar to an African-American student who was attending an Islamic school in the Chicagoland area. She felt like she never truly belonged, because she was not part of the dominant culture of the school. Islamic school opponents argue that many Islamic schools are really cultural schools emphasizing dominant cultural practices more than the religion. The girls at the Islamic school in

Florida also reported feeling safe in the school. They were not shy or afraid to practice their religion. They were not embarrassed to wear the hijab or eat certain foods. They felt comfortable in their own environment. The students also appreciated the fact that they LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 31

could live “Islamically”. They could have questions about their faith answered, and

engage in discussions with their teachers. The students felt like the teachers and

administrators fostered an environment and climate that encouraged them to practice the

tenants of their faith. The students did not have to worry about time to pray, or recite

Quran, or learn more about Islam, because these things were built into the school culture

and curriculum. In Martinez (2012) interview students shared their appreciation for the

school’s emphasis on religious and moral education.

The current study interviewed students within a few years of their graduation

from an Islamic high school in hopes of providing the graduates an opportunity to give a

fair and accurate assessment of their experiences of the school. Some of the students

interviewed by Martinez (2012) stated that the worst part of their Islamic school

experience was the discipline. Some of the girls stated that the biggest issue when it came

to discipline was uniform infractions. The students interviewed by Martinez (2012) were

all female, and most of them stated that there was a perceived bias that the administration

favored the boys over the girls. If the boys were interviewed, would they state that the

administration favored the girls over the boys? Even though the girls in the Martinez

(2012) study complained about the rules and regulation, they did think that the

administration was acting in the best interests of the students.

Although Islamic schools have made great strides since their inception, some schools still struggle in providing adequate resources. Some Islamic schools have AP courses, tutoring opportunities, and dual programs with local universities. Many schools still lack active extra-curricular activities. Some students also complained about the drive of the schools being geared toward doing well on standardized exams, and not developing LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 32

enough critical thinking. Others have stated that some schools focus so much on honors

and AP students, they tend to neglect regular or below average students. Others have also

stated that because of limited resources in terms of staff and funding, students are not

able to take the classes they want. For example, if one student is in honors biology that

means he/she will automatically be in honors geometry, because that is the only class that

is offered during that time frame.

Martinez (2012) study is interesting because it shows the mixed emotions that

students have about their experiences attending an Islamic school. This is evidence that

Muslim Americans and also Islamic school students cannot be all categorized under one

category. When students were asked to describe their experiences they used the terms

family, safe, Islamic, and frustrating. Martinez study also shows that Muslim students are just like any other students in America, in terms of their practices and religious commitment. Although the school takes a very strict approach that music is forbidden, some of the students do secretly listen to music. The school emphasizes strict uniform and modesty, but there are some students who decide to wear the hijab outside of the school, and there are others who do not. There are some students who would accept the religious teachings without further inquiry or discussion, and there were others that would dig deeper, and in spite of the teachers’ attempts to convince them, they would remain skeptical.

Most studies about Muslim American students has focused on identity. Some have focused on how Muslim girls deal with the challenges and prevalence of drugs, alcohol, and pre-marital physical relationships, all deemed impermissible by Islamic law, on the university campus (Mir, 2014). Some of the girls indulged in some of these LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 33

actions, and others refrained. The experiences of both were fascinating and eye-opening.

Others have focused on the struggles some students face to implement religious teachings

in real-world settings. Some have explored how Muslim students have handled emotional

relationships with people of different faiths (Patel, 2013).

There is limited literature about Islamic schools. There is even more limited literature about the graduates of Islamic schools. There has not been an in-depth study

about the graduates of Islamic schools. Some authors allude to Islamic school graduates

and the great work that they are doing (Abdo, 2006). The current study provided the perspectives of graduates of Islamic high schools, years after graduating, and taking adequate time to reflect, to be able to give their unique insights about their Islamic school

experience.

Challenges Faced by Muslim College Students in the United States

The transition from high school to college can be challenging for many students.

Islamic high school students face many of the same challenges faced by all students, but

they also face the challenge of leaving the comfortable and familiar environment of an

Islamic high school. It is important for educators and researchers to be aware of some of

the challenges Muslim students face in college, so they can help graduates overcome

these challenges. Some of the major challenges faced by Muslim students in college

include: issues related to identity, prevalence of drugs, alcohol, pre-marital physical

relationships, and growing Islamophobia.

Identity

Some have argued there is a potential conflict of values between an Islamic

school and the western host society (Merry, 2007). This conflict may have an impact on LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 34

the graduates’ Islamic identity. Some view them as incompatible cultures, which espouse

conflicting identities causing dissonance and hardship for the students. Some authors

have used the classical definition of distinguishing the lands of Islam from the lands of

disbelief. Contemporary authors and scholars have stated that these classifications are

outdated and overly simplistic and are not suitable for a multi-cultural pluralistic world and environment (Kalin & Esposito, 2011; Sirin & Fine, 2008). Mir (2014) argued that

Muslims, especially Muslim women, have multi-dimensional identities, which include

religion, ethnicity, gender, and other factors, and although they have multiple

expectations from others, they form their own unique identity.

Graduates of an Islamic high school face a lot of changes when they join a

university setting. These changes may have an impact on their Islamic identity. At an

Islamic school, students are given time to pray their midday prayer in congregation. In

the university, they will have to pray when they can find time in between, or during,

class. The Islamic schools have uniforms in which girls are required to wear hijab (head

covering) and are not allowed to wear makeup and jewelry. Both genders are also

required to dress modestly. In the university setting, there is little to no restrictions on the

dressing attire of students. This may serve as a challenge to students (Merry, 2007).

Islamic schools operate to promote certain ideals and principles. Although there is an agreement among core principles which revolve around the pillars of Islam, the commitment to other principles may vary from school to school. Critics of Islamic schools argue that instead of promoting Islamic values and ideas, some schools promote ethnic and cultural values more than Islamic values (Merry, 2007; Schmidt, 2004; Senzai,

2009). Mir (2014) interviewed students who expressed their hope that their professors LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 35

and peers would realize that there are a variety of spectrums when it comes to

understanding and implementing Islam. Simply put, not all Muslims are the same.

Muslim-Americans in the United States come from over 80 countries, and in addition to

their ethnic differences, they may differ in some religious practices as well (Mir, 2014).

Ideally, the schools champion the view of one global nation based on humanity and faith,

but detractors argue that the reality is far from the ideal. Merry (2007) explained that some are concerned because they believe that the responsibility of the school is to forge social alliances as well as civic allegiances, duties, and responsibilities, while some feel

that students at Islamic schools do not share these values. In one study conducted by

Merry (2007), Muslims showed that their allegiance was first to their faith, second to

their ethnicity, and third to their host country.

Some Muslim American youth struggle with their identity because they are torn

between their parents’ cultural identity and religious expectations, as well as conforming

to peer pressure and social expectations (Mir, 2014; Patel, 2013). Proponents of Islamic

school argue that Islamic schools are centers which will help students develop their

Islamic identity, while understanding, appreciating, and respecting differences. Although

the majority of the parents who send their children to Islamic schools are first-generation immigrants, many of the administrators and teachers at Islamic schools are either born in the United States or have attended school in the United States for an extended period of time (Merry, 2007). The teachers and administrators can help the students develop multi- cultural worldviews, teaching commitment to their own principles, while maintaining a sense of respect for those that follow different principles (Haddad, Senzai, & Smith,

2009; Merry, 2007). Some Muslim students do not see any conflict between Islam and LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 36

American values. One student compared the compatibility to that of nuns, monks, and people of other faiths maintaining their principles, while also upholding American values.

She mentioned that there is no reason why Muslims cannot do the same (Mir, 2014).

Many of the challenges that students will experience have been overcome by the teachers and administrators, so they are a part of the solution of developing sound, well-engaged, disciplined Muslim-Americans (Senzai, 2009).

Some students have found that going to college can be an opportunity to develop their own religious identity (Ahmad, 2013; Chaudhry, 2013; Hassanali, 2013; Merry,

2007). These studies focused on Muslim students, and not necessarily graduates of an

Islamic school. Nonetheless they found that college is a new experience in which students can begin to assess their faith-based principles. One student expressed that it was not until she got to college where she began to evaluate the principles of her faith, and she became more practicing when she was around people from different faiths (Ahmad,

2013). Another stated that she took the teachings of faith for granted, but there were certain situations in college during her junior year, when she needed them the most, she was able to hold onto them, and they helped her get through very difficult situations

(Chaudhry, 2013; Hassanali, 2013). Merry (2007) argued Islamic schools help build strong religious, moral, and civic principles which the students will be able to use in real- world settings and in environments outside of their control following graduation. In their study of an Islamic school in Canada, Ali and Bagley (2015) found that teachers, especially religious education teachers emphasize the importance of multiculturalism.

Muslims in the United States and Canada come from various different countries, and it is the respect for people and the common humanity which allows people to work together LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 37

towards common goals. Although Muslims in America may come from different

countries or be indigenous, they are united in the fact that they are Americans.

Drugs and Alcohol

Among the challenges that Muslim students may face at college is widespread use

of drugs and alcohol. Islam has very strict rules against the consumption of alcohol. It has

been deemed forbidden by both the Quran (Islam’s Holy Book) and the Sunnah

(traditions of the Prophet Muhammad) (Smith, 1999). According to a National Institute of

Alcohol Abuse (NIAA) report:

About 1,825 college students between the ages of 18-25 die from alcohol related-

injuries annually…half of campus crime is related to alcohol, and 97,000 students

between 18 and 24 years of age are victims of alcohol-related sexual assault or date rape.

(Mir, 2014, p.49)

According to a Core Institute study conducted in 2012 and 2013, 44% of college students reported drinking four or more drinks in a row in the past two weeks (Chiauzzi

& DasMahapatra, 2013).

Some Muslims are surprised in college when they see other Muslims drinking.

Over time, the surprise wears off, and some of the Muslim students that initially expressed shock, themselves begin to consume alcohol and drugs (Mir, 2014). In a study conducted by Mir (2014), one student recounted she succumbed to the pressures and her own curiosity, because she felt she did not belong if she was not drinking alongside her peers (Mir, 2014). On the other hand, life-long Muslim abstainers reported that fewer of their friends and peers drank. The life-long Muslim abstainer also reported that they LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 38

attended and lived around Muslims who did not drink (Abu-Ras, Ahmed, & Arfken,

2014).

Mir (2014) also found some Muslim students who started drinking while in college explained that they started to drink to remove the social stigma that surrounded

Muslims. Some of those students who began to drink, were upset that Muslims were perceived as anti-social, awkward, aloof, insular, and contrarian. To combat this perspective, some Muslims began drinking to fit in. The literature also revealed that many of the Muslims that did not drink would completely isolate themselves from non-

Muslims. This was unsettling to those who wanted to maintain relationships with their peers from different faiths (Mir, 2014). It is important for Muslim students to be comfortable practicing their faith (Zine, 2009). Muslims who avoid drinking in college find spaces in which they do not need to completely isolate from their non-Muslim classmates, nor do they fully assimilate. They find balance in their social environment by joining clubs such as the Muslim Students’ Association. Some also build close friendships with students from other faiths including Orthodox Jews and conservative

Christians that value the same social principles (Mir, 2014). One student reported that he started an inter-faith social group on campus for students who wanted a social life without drinking (Rahim, 2013).

Pre-Marital Physical Relationships

College is an enhanced time for exploration. Living away from home and in new social settings may give students opportunities to engage in risky sexual behavior. Any type of pre-marital sex or sex outside of the marital bond is prohibited by Islam (Smith,

1999; Mir, 2014). In a study of 4,000 undergraduates from five U.S. universities, LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 39

England, Shafer, and Fogarty (2012) report that roughly 75 percent of students “hookup”

at least once during their college career, and 28 percent “hook up” 10 or more times”.

“Hooking up” is defined as a physical encounter between two people who are unfamiliar with each other, with no anticipation of a future relationship (Burdette, Hill, Ellison, &

Glenn, 2009). Burdette, Hill, Ellison & Glenn (2009) found that religious commitment and attending religious services lessens the chances of “hooking up” in college. Lucas,

Breslford, and Rojas-Guyler (2011) argued that there is a relationship between religiosity, spirituality, and sexual behaviors. They suggested that college counselors and educators use religiosity and spirituality to encourage safe and responsible behavior.

Like any other religious group, the sexual behavior and practices of Muslim

American students vary. Some feel pressure to date and engage in pre-marital relationships. One student stated that her commitment to abstinence began to waver when two of her best friends kept discussing their own sexual experiences. She started dating,

but her commitment to her religious values prevented her from engaging in any physical

activity (Mir, 2014). One of the students who had been raised in a very religious

household, had very limited contact with people of the opposite gender, mentioned when

she went to college, she did not want to be viewed as the “fifth wheel” while her peers

and friends were with their boyfriends. Some began participating in the culture and

having their own experiences, and others found comfort and solace in another group of

friends (Mir, 2014).

In some situations, Muslim students may not find social support among their

Muslim peers (Abu-Ras, Ahmed, & Arfken, 2014; Mir, 2014). There are people of other

faiths that share the same religious value of abstinence (Sharma & Guest, 2009). Mir LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 40

(2014) stated that although Hindu and Sikh students may not understand the Muslim

students’ resistance to alcohol, many of them come from the South Asian culture which

frowns upon pre-marital relationships. Burdette, Hill, Ellison & Glenn (2009) stated that

the key to preventing unwanted behaviors and not succumbing to peer pressures is

finding people with the same values, even if they do not share the same faith. Muslim

students have found comfort in college developing friendships with other immigrant

students, and minorities because they feel they can relate to their experiences (Chaudhry,

2013). Colleges and universities can take concrete actions to foster environments in

which Muslims and other faith-based groups have opportunities to participate in social

gatherings, without the pressure to engage in practices that go against their morals and

principles (Ali & Bagheri, 2015). Some students have reported that when they adhere to

the principles of their faith, they are more respected by their peers.

Islamophobia

Another challenge that Muslims in American Islamic schools are increasingly

facing is Islamophobia. Islamophobia is the fear of Islam and Muslims (Gottschalk &

Greenberg, 2006). According to Pew Research Poll data from 2001, the number of

Americans who viewed Islam as violent was 25 percent; and by 2011, that number rose to

51 percent (Ernst, 2013, p. 3). Gottschalk and Greenberg (2006) conducted studies in

which they asked Americans to state words that come to mind when the word Islam is

mentioned. Many of the respondents stated the following words: 9/11, Bin Laden, jihad, veiling, sharia, and Arab. A few responded with terms such as: Quran, Mecca,

Muhammad Ali, and pilgrimage (Gottschalk & Greenberg, 2006, p.3). LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 41

When Islamic high school graduates leave the school to go to college, they are leaving a very sheltered and safe environment. The overwhelming majority of students, administrators, and teachers are all Muslim at an Islamic school (Merry, 2007). They understand the true teachings of Islam. They understand, accommodate, and facilitate the

fulfillment of Islamic requirements and practices such as the ability to perform prayer,

dietary restrictions, and days off for religious holidays. Leaving that environment for a

university environment, where people may be misinformed, skeptical, or fearful about

Muslims is a difficult transition for some students. Some Muslims perceive these as

attacks on their faith. Kalin and Esposito (2011) stated, “It is therefore natural that

Muslims cannot dismiss attacks directed against their religion as mere opinions but feel deeply offended and sometimes react strongly” (p. vi.). One of the most difficult realizations of a Muslim student attending an ivy-league school was that fear of Muslims was not restricted to a certain segment of the population. When the student was speaking against discrimination of a south Asian person on a plane, and his classmates and friends supported the person making the unfounded and baseless accusations, the student was devastated (Rahim, 2013). Some students have also reported that whenever an attack or an international incident occurs they feel two immediate reactions: they feel sorrow for the incident that occurred, and they’re afraid of the ramifications the incident will cause against Muslims. Are Muslim students being prepared to overcome these issues?

Leadership Literature

As noted by Lowney (2003), “No leadership tool is as effective as the leader’s

own life” (p. 285). Attending an Islamic school for the majority of my K-12 experience, currently teaching at an Islamic school, and having my children enrolled at an Islamic LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 42 school shows the importance Islamic schools play in my life. I wanted to conduct research in a field in which there is not a lot of information. All of the information mentioned in the review of literature pertains to Muslim students, the majority of whom attended public schools (Keyworth, 2009; Merry, 2007). This study was one of the first studies of its kind, to focus on the graduates of Islamic high schools. This study may help

Islamic high schools improve best practices, and provide college educators with a better understanding of students that come from Islamic high schools.

One of the keys aspects for a leader is to focus on his strengths (Raith & Conchie,

2008). My strengths include harmony and belief. Harmony includes working with people that have differences in opinion and working together to find common solutions. My belief encompasses the faith in people to do better. I also believe that people can come together and put some of their differences aside, and focus on their similarities for the common good. I also believe in the importance of research to validate best practices, and to make changes (Reeves, 2005)

Another aspect of leadership is to understand the situation before making any suggestions or trying to initiate change. According to Farr (2010), teachers sometimes take a very arrogant approach, as if they have all of the answers. This approach can be offensive to everyone associated with the school. My methodology is to do the research, develop the study, conduct the study, and then discuss the study in light of the research and results of the study. This will help the school understand that I am not assuming I have the answers, but I am trying to better understand the situation.

Another beneficial aspect of reviewing the literature is that it helped me to grow as a person. Coming from a relatively conservative background, I never understood why LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 43 some Muslim students got involved in drugs, alcohol, or pre-marital sexual behavior.

After reading the stories of boys and girls and the immense pressure some of them felt, I began to better understand their situation. This will help me in my spiritual counseling of youth who are experiencing a crisis of faith. The implications of these issues have an enormous impact on the psyche and emotional well-being of college students.

Another positive of reviewing the literature is that it helped me to identify a focus in my own educational practices. When I have been approached by other schools, I always considered the curriculum. The literature here taught me that the implicit or hidden curriculum in schools, and the relationship between teachers and students may be even more important than the explicit curriculum (Merry, 2007). I was able to identify many things that I could use to enhance the educational experiences of my students, and help develop the whole person.

Summary

Additional research is needed on Islamic schools (Keyworth, 2011). Current research on Islamic schools primarily focuses on the numbers, some of the challenges associated with establishment, funding, and accreditation. There is little to no information on the schools’ programs or strategies for successful transition into colleges and universities. This may be because many of the schools are relatively young. The time has come for the graduates, educators, members of the administration, and members of the board to come together and reflectively evaluate on some of the practices and strategies.

These types of studies are lacking in the literature.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 44

CHAPTER THREE: METHODOLOGY

Introduction

This was a phenomenological study involving the high school experiences of six

Islamic high school graduates. The purpose of this phenomenological study was to describe, analyze, and reflect on lived experiences of graduates of Islamic high schools in the Chicagoland area. The study focused on the high school experiences of the graduates, and also asked the graduates to discuss the impact that attending an Islamic high school had on their current lives. The vast majority of studies conducted on Muslim students, have been about students attending public schools (Mir, 2014; Patel, 2013; Sirin & Fine,

2008). There have been limited studies focused on Islamic schools. Some have focused on leadership in the schools (Farina, 2014; Hussain, 2015). To the author’s knowledge, there has never been a study about the graduates of Islamic schools. This study focused on the experiences of six Islamic school graduates from three different schools in the

Chicagoland area.

I worked with the schools to gain access and cooperation of the graduates. After obtaining all requisite approvals, I asked the participants to reflect on their Islamic school experiences, and then asked them about some of the challenges Muslim students have experienced in college. After verifying the authenticity and accuracy of the transcripts of the interviews, I analyzed them using the software Dedoose. I then used both descriptive coding and in vivo coding to identify common themes, and then provided recommendations based on these themes (Saldana, 2016).

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 45

Aim of the Study

The aim of this study was to give a voice to students who lived the experience of attending and graduating from an Islamic high school in the Chicagoland area. The voices of student participants will be used to better understand and improve the experience of present and future students who attend an Islamic high school in the Chicagoland area.

Research Question(s)

Islamic high schools work hard to help instill lifelong values and practices within its students. The literature about the schools provided an inner look into the schools.

Islamic high school graduates also faced challenges after high school. The research question examined how attending an Islamic high school impacted the graduates’ lives after high school. A subset of questions about the general experience were asked. There were also questions asked about the main challenges of identity, drugs, alcohol, pre- marital physical relationships, and Islamophobia. All of the questions can be found in

Appendix A.

Research Design

The study was a qualitative phenomenological study. Qualitative studies are a good method to investigate an issue where there is intricate information which will be difficult to capture through a quantitative study (Roberts, 2010). A qualitative study helped me understand the question from the participants’ perspective (Hancock &

Algozzine, 2006). Creswell (2014) described qualitative studies as focused on answering questions of how, using descriptions to explain the phenomena being studied. The type of study that I conducted was a phenomenological study. The purpose of this qualitative phenomenological study was to describe the lived experiences of six Islamic high school LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 46

graduates in the Chicagoland area. I examined the phenomenon of students’ experiences

of attending an Islamic high school, and the impact that had on their later lives. The criteria for the participants I interviewed, was that the students had to have graduated between the years of 2003-2011. The reason for these years is because it gives the schools more than ten years of existence. Keyworth (2009) mentioned that the quality of schools improves exponentially after being in existence for ten years. The reason for the

2011 requirement, is because it gives students enough time after high school to make an accurate assessment of the impact of the experience. Six students were interviewed. Two from each school. One male and one female. All of the participants graduated between the years of 2004-2010.

Creswell (2014) described phenomenological studies as focusing on lived experiences. Phenomenological studies are detailed descriptions of central phenomenon, and in this case it was the experience of attending and graduating from an Islamic school.

The phenomenological study also allows the study to be understood from the perspective of the participant, through interviews (Almeida 2012; Moustakas, 1994).

Participants/Data Sources

To study the lived experiences of the graduates, it is critical that multiple people are interviewed. I interviewed graduates. Students are critical to interview because they are the ones most affected by the strategies (Hoerr, 2005). To gauge the impact of the school on students, it is critical for the perceptions of the graduates to be solicited. The graduates of the schools can offer unique insights into this challenge because they are the ones who have gone to college, and faced the world outside of the school (Merry, 2007;

Mir, 2014). Implicit curriculum entails those attitudes that are transferred within a school LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 47 without necessarily being recorded. The explicit curriculum encompasses endorsed and approved teachings that teachers are expected to pass down to their students (Wiles &

Bondi, 2011). Both of these curricula influence the students.

The criteria for the graduates that I interviewed, was that the participants must have graduated between the years of 2003-2011. The reason these years were chosen was because it takes a number of years for schools to become established (Keyworth, 2011).

The 2003 year fulfilled this criterion. The 2011 requirement was put in place, so that enough time would pass after graduation, and graduates would be able to provide accurate assessments of their experiences. Using this criteria, I contacted the three major co-ed Islamic schools in the Chicagoland area. The schools were very accommodating understanding, and eager to help facilitate the study. All of the schools signed letters of agreement.

The first school put me in contact with the president of the school’s alumni association. The president was very enthusiastic about the project, and after discussing with her board, she informed me that she would be the female participant. The board of the alumni association also put me in contact with the male participant, another board member of the alumni association. They were both very gracious and even invited me to attend their alumni association dinner.

The second school was also very gracious and helped facilitate the process of obtaining participants. I met with the principal and explained the purpose and objectives of the study. He said that he would have to check with his chairman, but was very excited about the project. After a few days, he signed the letter of agreement. The assistant principal then put me in contact with the alumni coordinator. The alumni coordinator LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 48

provided a few recommendations, and based on availability and willingness to participate

in the study, I was able to obtain two participants.

I informed the third school about the project. The principal signed the letter of

agreement, and then put me into contact with one of the administrators. She provided a

list of all of the graduates between the years of 2003-2011. I chose to interview two

participants at random. I believe all of the participants provided fair and accurate assessments of their experiences of attending and graduating from Islamic high schools.

The participants all graduated between the years of 2004 and 2010. There were

three females and three males. They all attended universities in the Chicagoland area.

They all had siblings attend Islamic schools. All of the participants completed their

bachelors’ degrees, and all but one of them went on to graduate school. The one who did

not, is currently applying for graduate school.

Six participants as a sample size may seem small, but the qualitative

phenomenological study focuses more on the narrative and the lived experiences rather

than quantity (Almeida, 2012). Creswell (2014) stated that the typical sample size for

phenomenological studies is between three and ten (p.189). Of course more participants

may have provided additional insights and more information, but there are many

instances, in which the participants of the study discussed many of the same issues.

Data Collection Tools

I used personal interviews to conduct my study. I worked with the schools to gain

access to the graduates. The schools acted as gatekeepers (Seidman, 2006). They ensured

that they were comfortable with the aims, goals, and objectives of the study. This is evident by the letter of agreements the principals of all three schools signed. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 49

Before going into the interview, the interviewer needs to be well prepared. I worked to develop an interview protocol of open-ended questions. These questions were used to gain insight into the question of the study (Hancock, & Algozzine, 2006). I started off with asking general questions about the experiences of the participants. Some of the questions included about whether they believed attending an Islamic school had an impact on their life today, and if so in which ways. Another question asked the participants if there were any memories from their experiences they would like to share. I also asked them about how they believed their Islamic school experience prepared them for life after high school.

Then I asked them some more specific questions in regards to the major themes that I found in the literature. I asked the participants about identity, and whether the participants had difficulty holding onto their Islamic identity after leaving the controlled environment of an Islamic school. I asked them if they ever saw or heard about Muslim students on campus engaging in drugs, alcohol or pre-marital physical relationships. I also asked them about discrimination and Islamophobia. I asked them if their Islamic high school experience prepared them to address some of these challenges.

I have included questions in the appendix. This is a critical aspect, because if the interviewer is not prepared, he may ask leading or irrelevant questions. I also ask the interviewees permission to record the interview. To ensure validity and reliability, after the interview, I transcribed the interview, and confirmed its accuracy with the interviewees. I used the approved transcripts for analysis.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 50

Data Collection Procedures

The first step of collecting data was contacting the schools. I had to inform them about the study and gain their approval. After I obtained IRB approval, I began to contact the participants. I sent each potential participant an individualized email about who I am and what I am working on. I also sent each potential participant an information sheet about the study. The information sheet can be found in the appendix. To put the participants at ease, I also sent the letter of agreement of the participant’s specific school.

I ensured them that all measures will be taken to protect the confidentiality and anonymity of the participants. I also sent them the Bill of Rights of Participants. All of the participants agreed to the study. All but one of the participants, requested the interviews take place over the phone. I scheduled phone appointments with five of the six participants. The sixth participant and I met at a restaurant and the interview took place there.

The interviews took place in late October and early November of 2016. At the beginning of each interview, I made sure all of the participants read the information sheet. I informed them that their participation was completely voluntary. I also reiterated that they had the right to stop the interview at any time, and they had the right to refuse to answer any question. I asked them if they were comfortable, and all of them said yes.

Then I asked the participants if they had any questions. The only question one of the participants asked was “How many of these interviews are you doing?” I informed him that I am conducting six interviews for the purpose of this study. I then asked the participants permission to record the interview. All of them said yes. I also explained that

I would transcribe the interviews and then send them a copy to verify the accuracy and LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 51

authenticity of the interview. All of the participants agreed. After transcribing and

verifying the data, I used the computer software Dedoose (dedoose.com) to help code

common phrases, and this led to the process of identifying themes.

One of the challenges I faced was to not involve my own experiences during the

interview process. I attended Islamic school for the majority of my K-12 experience. I

currently teach at an Islamic school, and my children attend an Islamic school. I believe that the participants agreed to participate in the study, and showed enthusiasm, because they viewed me as an insider. I could easily identify with a lot of what the participants were saying, but I had to make sure that I was letting them express their own thoughts and experiences. There are some things that I also disagreed with, but I had to remember, that my experience and the experiences of the participants were different, and the data I was collecting was based on the experiences of the participants, and not my own.

I tried to ensure the quality and validity of the data by using the participants own

words and expressions. After transcribing the interviews, I went back to the participants

and verified that their thoughts, ideas, and expressions, and experiences were being

portrayed in the manner that they wanted. Also during the second stage of coding I used

the in vivo coding process (Saldana, 2016). The in vivo coding process includes using the

participants own words to help identify common patterns and themes. I did not want to

superimpose my own thoughts, so I let the words and phrases of the participants speak for

themselves.

Ethical Considerations

The main ethical consideration was to be aware of letting the data speak for itself.

I may have my own experiences, but this study is about the experiences of the six LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 52

participants that are the subject of the study. I used member checking and in vivo coding

to help address this. Initially, I had considered being one of the participants. The

Creighton IRB informed me this would not be allowed. The Creighton IRB also informed

me that I would need letters of agreement from all three schools, stating they were aware

of the study, and I obtained these.

The study maintained anonymity of the participants. I did not provide any

identifiable information in an effort to preserve the anonymity of the participants. I abided by all rules, regulations, and requirements of the university to uphold the integrity of the study. The participants were given information sheets informing them about the study and their rights. The information sheet is included in the appendix. The Creighton

IRB department informed me that I did not need to have signed consent forms. Before the interviews, I verbally assured them their participation is voluntary, and they have the right to stop the interview at any time. I also reminded them of their right to review the transcripts of their interviews.

Summary

I conducted a qualitative phenomenological study about the lived experiences of

Islamic school graduates in the Chicagoland area. The study was conducted through interviews. The interviews followed a semi-structured format. With the consent of the participants, the interviews were recorded. After the interviews were completed, they were transcribed. The transcription was shared with the interviewee, for verification purposes. After ensuring the authenticity of the data, I began a data analysis process using the Dedoose software, to isolate themes from the responses of the participants. An analysis of the data was then presented. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 53

CHAPTER FOUR: FINDINGS

Introduction

Although K-12 Islamic high schools have existed in the Chicagoland area for

more than 25 years, no prior study had focused on graduates’ perceptions of their Islamic high school experiences. The current study provided an opportunity for Islamic high school graduates to share their experiences. A phenomenological methodology was chosen for the current study due to its emphasis on the lived experiences of participants

(Moustakas, 1994). The following research question was explored in the current study:

How did attending and graduating from an Islamic high school in the Chicagoland area impact graduates? The study also asked the graduates to discuss the impact that attending an Islamic high school had on their current lives. The findings of the study will be shared with the schools, so they can reflect on current practices, and make necessary adjustments

to help current students be more prepared for life after high school.

In this chapter, I have presented a description of how the current study was

conducted, discussed the background of the participants, and provided their responses to

questions about their Islamic high school experience. Six participants from three different

Islamic high schools in the Chicagoland area were interviewed. All the participants

graduated between the years of 2004 and 2010. The interview protocol provided the

participants opportunities to share their experiences of attending an Islamic high school. I

verified the accuracy of the transcripts with the participants. I then analyzed the verified

interview transcripts using the software, Dedoose, to help identify common words,

thoughts, and patterns. The coding process led to four emerging themes: 1. Life-long LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 54 lessons. This means that participants learned lessons they are still using in their lives today. Some of them mentioned that the chapters of the Quran they memorized in school are the same chapters they are using in their prayers today (Participant 6). 2. Life-long relationships. Many of the participants mentioned that the friends they made by attending the Islamic school are still the people they interact with (Participant 1 & 5). 3. Academic preparation social unpreparedness. This means that many of the participants were satisfied and pleased with the academic aspect of their Islamic school experience, but they felt that they were not prepared to deal with the social challenges after high school.

4. Overprotection of the students by the schools. Many of the participants believed that out of a desire to protect the students, the schools did not address certain issues explicitly.

All of these themes will be explained in more detail below.

Summary and Presentation of the Findings

As required by Creighton University’s IRB, I contacted each school and obtained approval from each school prior to conducting the study. This helped me to establish a connection and relationship with the three different schools. The schools were all very gracious and excited to help. All of the schools requested that I share my findings with them, and I assured them that I would be glad to do that, and the reason I was conducting the study was to give back to the schools. The schools acted as gatekeepers and it was necessary to gain their approval before contacting the students (Seidman, 2006).

The first school I contacted, provided me with a list of its graduates. The school’s principal signed a letter of agreement, and informed me that I could contact the graduates directly. I randomly chose to contact two graduates, and it turned out that both participants, happened to have attended the school for a number of years and had siblings LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 55 attending the school. They both agreed to participate in the interview, and both requested the interviews be done over the phone as a matter of convenience.

The second school that I contacted had a very active alumni organization. The principal of the school signed the letter of agreement and put me in contact with the alumni coordinator. The alumni coordinator said she was very interested in the study and also helped to provide the contact for the male graduate. They also requested the interviews be done over the phone.

The third school that I contacted requested to meet in person. I met with the principal, he mentioned that he was okay with the study, but would have to okay the study with the chairman of his board. After they agreed to the study, the assistant principal put me in contact with the alumni coordinator. The alumni coordinator was a teacher who started in 2010, and she informed me that it would be difficult to find students that fit the range of the study. She provided me with some contacts. I contacted two former students who graduated in 2004, and they both agreed to be a part of the study. One of them requested the interview be conducted over the phone, and the other one, agreed to meet in person for the interview.

The interviews were conducted in a semi-structured format (Seidman, 2006). I began the interviews by making sure the participants reviewed the information sheet. I asked them if they had any questions. Only one responded by asking how many of these interviews I was conducting? All of the participants informed me that they appreciated that I was conducting the study, and they were very happy to be a part of it. The interviews followed a semi-structured format, in which I asked them a series of questions.

The first questions were geared toward their general experiences, and subsequent LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 56 questions were more specific in regards to some of the main issues found in the literature concerning Muslim students. The questions revolved around the themes of identity, drugs, alcohol, pre-marital physical relationships, and Islamophobia.

It was easy for me to establish a rapport with the participants because I had attended an Islamic school. I am also an Imam which gives me a lot of respect within the

Muslim community. Also the fact that I teach at an Islamic school and my children attend an Islamic school helped the participants realize that I do not have any ulterior motives or agendas. As a result, they were very willing to be part of the study. A summary of the participants can be found in Table 1 below.

Demographics of Participants

Research Participant 1 was a male who attended two Islamic schools throughout his pre-K-12 experience. He graduated from the school that he attended for grades pre-K-

2 and then 5-12. He graduated with honors and highest distinction in 2006. After high school, he attended a highly prestigious university in the Chicagoland area. After college, he went to medical school, and is currently completing his residency in the Chicagoland area. He was one of several siblings to attend his Islamic school.

Research Participant 2 was a female who attended Islamic school from pre-school until high school graduation. She graduated in 2010. After high school, she attended a small Catholic university in the suburbs of Chicago. She graduated with a degree in

Health Sciences, and is currently attempting to further he graduate studies in the health sciences field. She also has siblings that have attended or are currently attending the school. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 57

Research Participant 3 was a female that attended the Islamic school she graduated from third grade all the way until her high school graduation. After high school, she attended a small private school on the East Coast where she graduated with a major in Neuroscience & Behavior; Psychology. She is a former medical school student and is currently employed as an outreach liaison for one of leading Muslim health organizations in the United States. Her siblings attend an Islamic school as well.

Research participant 4 was a male that attended Islamic school from fourth grade until he graduated from high school in 2006. After high school he attended a liberal arts university in Chicago and graduated with a degree in finance, and then went to a highly reputable graduate program. He is currently employed as a credit strategist in the field of industrial supply. He is married with two children, and was one of several siblings to attend an Islamic school.

Research participant 5 was a male who graduated from an Islamic school in 2004.

He attended a couple of different Islamic schools, but attended the one he graduated from for his sophomore, junior, and senior years of high school. After high school, he attended a local community college, and then a small Catholic University in the suburbs of

Chicago. He graduated as a certified teacher, and taught English overseas, and at two different Islamic schools in the Chicagoland area. He recently left the education field, and is currently pursuing a career as a business analyst. He is also one of several siblings to attend an Islamic school.

Research participant 6 was a female, who graduated from an Islamic school in

2004. She attended an Islamic school from sixth grade onwards. After high school, she attended one of the largest public universities in the state of Illinois for her undergraduate LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 58 studies, and then obtained a master’s degree in Elementary Education. She is currently a middle school literature teacher at an Islamic school. She is married and has a son, who is not yet attending school. She is one of several siblings to attend and graduate from an

Islamic school.

Table 1

Participant Demographics

Participant # Gender Year Graduated Current Field

1 Male 2006 Health Sciences

2 Female 2010 Health Sciences

3 Female 2008 Health Sciences

4 Male 2008 Finance

5 Male 2004 Education/Business

6 Female 2004 Education

Impact of Attending an Islamic High School on the Participants’ Lives Today

All of the participants felt that attending an Islamic school had an impact on their lives. Many of the participants mentioned that one of the things that impacted them the most was the friends they made while attending the Islamic school. Participant 4 stated,

“The friends that I made in Islamic school I still have till today.” Participant 1 explained

“A lot of my friends even now are people whose children I expect to be friends with my children.” Participant 6 stated “Also in a more social sense, I think it influenced me positively, because I was able to make friends through social circles with people I still keep in touch with today.” LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 59

Others discussed how the Islamic values and fundamentals they learned have

stayed with them till today. Participant 2 explained:

Yes, I definitely got a good foundation of Islam. I don’t know if I would have

gotten that had I not gone to Islamic school. Alhumdulilah (all praise is for God), my

parents sent me to Islamic school from Pre-school to 12th grade, so a good chunk of my life was spent there and under that influence. I do believe that it influenced my life a lot.

Participant 5 stated “Yeah it did in the sense that it allowed me to understand the fundamentals and basics of what Islam was”.

Impact of Attending Islamic High School On Participants’ Understanding of Islam

Most of the participants mentioned that attending an Islamic school positively impacted their understanding and application of Islam. Participant 3 explained that her school encouraged her to pursue further Islamic studies even after high school. “Yes, it definitely made me stronger and more fervent in my deen (religion). It also gave me the encouragement to seek knowledge beyond what we learned in Islamic studies, Quran, and

Arabic classes, which was part of the curriculum”.

Participant 2 mentioned how learning prayers at the morning assembly is something that stuck with her. She explained:

Just teaching us in the morning, they would teach us like all schools do the pledge of allegiance, but in the morning they would teach us certain duas (supplications). I think that was really important and you don’t really think about it too much. You even wonder why you have to do this? But growing up, later you realize the importance of these duas, and realize it was so much easier learning them as a kid. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 60

Participant 6 mentioned how the emphasis on prayer had a big impact on her practicing of Islam:

Yeah I think the biggest thing would probably be remembering to pray five times a day. Prayer is important. We always used to pray Dhur (noon) together. Reading Quran, and understanding the meaning of the Quran. All of those things are things that still stick with me today. (Participant 6)

Participant 4 was most affected by his teachers’ practice of Islam.

While in school I had certain teachers, and when I saw them and how they interact in society, it gave me a realization of this is how Muslims should act, and how as

Muslims we should be able to acclimate to life in society in the United States. From elementary school, I learned that Islam is a priority, and we can follow Islam and still live in the American society.

Participant 1 expressed his discontent and stated that the schools’ influence is becoming less and less. He was upset about how there was not a lot of scholarly oversight and how specific things were taught and not taught.

We were taught brands of Islam which did not emphasize schools of thought in terms of faith and practice. Initially it had a lot impact, second to that of my family, but it’s having less and less of an impact as I am becoming more of a traditional Muslim.

Following a particular school of thought in terms of faith and practice, learning the

Arabic language instead of reading books in English. It had an impact and it is decreasing over time.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 61

Memories Shared by Participants

The participants remembered their experiences with people, the school culture,

and environment more than the actual academics. Many of the participants described

their schools as places of comfort, warmth, and familiarity:

Before coming to my Islamic school, I used to wear hijab (head covering) in my

public school for fun, but I was harassed many times. When I came to school X, and I

saw the teachers and students in hijab, it made me feel comfortable, warm, and very

secure. When 9-11 happened, we didn’t know what was going on, we were kids, but all the students were taken to the gym, and one by one we were called and dismissed. I think school was closed for a week due to security concerns. But I remember being extremely comfortable to be in a place where I wasn’t being judged because of my religion.

(Participant 3)

Participant 2 described her experiences, “I would think of warmth, familiarity, and comfort. I had been there for so long and you basically grow up with the same classmates and teachers. It’s more like a home feeling, where everyone knows each other.”

Participant 4 detailed his memories about sharing his experiences with people:

It would definitely be the people that I met. I really cherish my memories of

Ramadan. Going to college or work and experiencing Ramadan is very different than experiencing it at an Islamic school. Everybody is on the same page. Everybody is praying together. Everybody is fasting. The school tailoring the daily schedule to

Ramadan was one of my most cherished memories. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 62

Participant 2 could not explain why she remembered praying together in congregation, but she remembers that it was something which was special.

After school in elementary we would pray Asr (afternoon) prayer, because sometimes Asr prayer would be early, and if my parents didn’t pick me up we would all pray Asr prayer together in the gym, and I don’t know why, but I really liked that. I’m not sure why. It might be because everyone was able to congregate together and it felt nice.

Other participants remembered that the schools they attended were very strict on gender segregation. Participant 6 shared her story:

I remember they were very strict on gender segregation. I remember getting in trouble for things, and now when I look back it was a little too much, a little harsh. I remember once, I was bending down to pick up a pencil in the hallway, and the Dean came down running, and she yelled at me for doing that, and I was very confused.

Did These Experiences Guide Your Life in Mainstream Society?

The participants stated that their experiences in the Islamic schools, and specifically the memories they shared that had an impact on their life in mainstream society. Participant 3 gained the confidence of wearing the hijab at her Islamic school, and this helped her to be the only undergraduate student wearing the hijab in her university.

Participant 3 explained:

While I was there (at her university), I was the only muhajjibah (girl observing the headscarf) in my whole undergrad population. It was very challenging at first because

I was so used to my school, and everyone being so welcoming. At my Islamic school, we had uniform, and everyone had to wear the jilbab (long outer covering) and hijab. I LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 63

continued to wear the attire that I was used to wearing in a non-Muslim setting. My

Islamic school set me up to be strong for that. I still appreciate the teachings that were

instilled within me.

Participant 4 discussed how his experiences at the Islamic school of praying and

fasting helped him stay firm in his own practices when he was a part of mainstream

society:

Being in the workforce or in college you come across a lot of Muslims that do not

pray or do not fast. I look back at my time at an Islamic school and remember that there

are a lot of Muslims that do pray and do fast, and use them as a basic standard, rather

than the others.

Participant 6 explained how her experience with the dean of her Islamic school

impacted her life in mainstream society. She used this experience to emphasize that

Muslim women are normal, and that her dean’s reaction was the exception not the norm.

I think it’s important to show people, especially non-Muslims, that we’re normal people. In terms of women, we are not oppressed as much as they think we are. I think some of the rules of the school were too strict. I know it was to maintain order, but sometimes the kids got in trouble for things they shouldn’t have, or they didn’t understand the reasons why. It is important to make sure to present Islam in a positive way, and not in a negative way.

Things They Wish They Had More Experience With

Many of the participants stated that they wish the schools offered more extra- curricular activities, especially activities with people from other schools. Participant 5 stated, “I wish we had more extracurricular activities especially physical activities. Also LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 64

activities that will help the students explore what is going to come after high school.”

Participant 4 further explained:

I wish we did more activities with public schools and non-Muslims, because that would give us more ability to interact with others. This would help us be more prepared for the real world. Even though I worked throughout high school, I feel like not interacting with others was one of the biggest setbacks in high school. It’s a good and bad thing because you’re with Muslims all the time and you have that identity, but when you go into the real world you’re like whoa, and you get a bit of culture shock. So at school, I wish we were more involved in activities with other religious schools or even public schools so that we can interact better, and get better understanding of the culture.

Major Differences Between Their Islamic High School and Their University

Some of the participants mentioned that they were surprised by the Muslims who practiced their faith in different ways than they did in their Islamic schools. Participant 4 stated:

Something that was difficult was seeing other Muslims that don’t have the same views of religion as I did coming out of my Islamic school. Coming out of an Islamic school, we (Islamic school graduates) have a standard basis that we shouldn’t drink, we should pray, we shouldn’t have relationships with girls, and then we go outside and we see Muslims who drink, don’t pray, don’t fast. So acclimating to the understanding that not everybody has the same mindset that I do was a little challenging.

Participant 6 also mentioned that being introduced to different Muslims, and issues within the Muslim community, which may not have been an issue at an Islamic school. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 65

After high school, I was very nervous about going to college, because I was so

sheltered in a bubble. College was like a whole new world. In college, I was able to get to

really know myself. I was able to interact with Muslims and non-Muslims which was

nice. It was challenging, but I still did it. I was able to develop a whole new social group.

I was introduced to new cultures, and even different Muslims: Sufis, Nation of Islam,

which was really interesting. That was also the first time, that I was introduced to the

whole zabiha, non-zabiha issue (zabiha is the method by which animals are slaughtered

according to Islamic guidelines). In college, people would say I’m zabiha are you zabiha,

and I didn’t realize that it was such a big thing. I grew up saying bismillah (in the name

of God) before I ate, so that was a pretty big change.

Participant 4 also stated that learning about the similarities between Muslims and

non-Muslims was something that surprised him.

How are they like us? How are they different? Realizing that they’re not as

different from us as I thought. Going to an Islamic school, I thought that they were so

different, but really we share a lot of the same values and morals.

Overall Perception of Preparedness for Life After High School

All of the students mentioned that they felt that attending the school had prepared them to hold on to their Islamic identity. Participant 2 explained how she believed her

Islamic school prepared her:

I think the best way to put it is, Alhumdulilah (all praise is for God), my Islamic school was able to give us a foundation to be a strong Muslim individual. We knew who we were, we knew what we practiced, and we were strong in that. We knew what we had to do, and even though no one was monitoring us, we were prepared, because we were LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 66

surrounded by so many people who were not like that, it was easy for people to get

swayed. Because I had been in that environment, i.e. my Islamic school for so long, it

was easy for me not to get swayed.

Another participant explained that he was prepared to hold onto his identity. “I

was prepared not to modify my identity because of peer pressure or just to fit in”

(Participant 1). Participant 4 mentioned that the school did a good job of preparing them

to hold onto their identity and excel academically. “Overall from and academic

standpoint I think they did a great job. They also did a good job from an Islamic

perspective” (Participant 4).

A few of the participants felt that the Islamic school they attended did not prepare

them well academically. “College was much more academically challenging” (Participant

1). Participant 6 mentioned she was prepared in certain aspects and unprepared in others:

I think writing was one of my strong skills I got from high school. Public

speaking not so much, I think they can focus more on this. I think I’m a pretty good

public speaker now, but this is something I had to learn and acquire after high school.

Participant 5 mentioned that he didn’t feel that he was adequately prepared for the

academics “As far as studying goes, how to properly take notes. Context clues, how to

properly prepare for things, I wasn’t prepared for that” (Participant 5).

Results for Question About Difficulty in Maintaining Identity

Some students mentioned that as college went on, they found it more difficult to maintain their identity. Participant 2 described her experience with maintaining her identity: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 67

But by the end of college, it had become a little more difficult, because I had branched out gotten more social, interacted with many more people. I didn’t stay with the same people the whole entire time, and other people influence you as well. It was hard to remind yourself all the time to be the person you are. I feel like when people are around other people they change, sort of like a chameleon for that second. Almost like to please the other person, and I don’t think I’m very different. You don’t change the essence of who you are, but you change a little bit, so the other person is not scared off by you.

Others found that after first getting over the culture shock of leaving an Islamic school, they were able to find balance. Participant 5 stated “I may have initially. At the

Islamic school I had the sense I was being told what to do and not told why. Eventually, I was able to come to a level of equilibrium” (Participant 5).

Results for Question About Feeling Different Because of Their Faith

Some students said they did feel different because of their faith, but they did not necessarily view this as a bad thing. Rather they were proud of the fact that they were able to uphold their principles and values. Participant 1 explained that he consciously chose to be different from others:

Yes, I think I felt that quite strongly throughout college for sure, less during medical school. In college, I felt like I was definitely like the other. You know, people were getting drunk, and having relationships between genders which would be forbidden

Islamically. The way that they would have fun would be with alcohol and doing things that would be considered forbidden according to my understanding of Islam. As part of a separate group, I had almost no interaction with non-Muslims outside of class. I had a

Muslim roommate and we had a group of Muslim friends. I was actively involved in the LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 68

MSA (Muslim Student Association). We were definitely part of an outsider group, and I don’t regret that. I think that’s okay. I don’t think I was made to feel like an outsider, but

I think I chose to be an outsider, because practicing my religion was not compatible with being an insider. I think it was very nice. No one was ever annoyed by me or discriminated against me. It was quite the opposite, people were quite interested in trying to find out about how I thought about the world and things like that. I was definitely in a separate group and that was very intentional.

Participant 3 described how she was treated differently:

I was definitely treated differently. I remember having a professor say, because I look different, that I know back home you guys memorize everything. I remember being shocked, and saying I don’t know what you’re talking about. This is where I was born and raised, and this is where home is. I was also accused of cheating on an exam. I had witnesses that I did no such thing. I really believe it was because of my attire and the way that I carry myself. I think I definitely got treated differently.

Others explained that they never felt like an outsider, and that they do not believe they were treated differently because of their faith. Participant 2 stated “No, I don’t think

I was treated differently because of my faith.” Participant 5 explained that faith doesn’t have to be an issue:

No. I just feel like your faith is not anything which is outwardly apparent. It doesn’t stop you from doing anything in class. It will only affect you if you make it an issue. If you strike a balance, you’ll be fine.

Participant 4 explained that everyone is unique and this understanding helped him carry himself in a respectful manner: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 69

No, I don’t think so. Going out whether at work or school, I realized everyone has

their own priorities which make them different or unique as well, and that’s what makes

this country great. Because a lot of people come from different cultures and backgrounds.

As I grow older I am realizing more and more that the more you follow Islam, or Sunnah

(Prophetic teachings), or pray, and all that, the more people will respect you for it.

Results for Question About Islamic Schools and Assimilation

When asked whether Islamic schools stand as barriers to assimilating students

into mainstream society the responses of the participants varied, one argued that the lack

of assimilation is for a higher purpose. Others argued that more can and should be done.

One participant became upset when asked the question. She stated:

I get really angry when people say that. I even have family members that say that,

and I’m a very strong proponent of sending children to Islamic schools. I understand the

point, but I don’t think its proper to put a child in a place where they don’t have a strong

foundation. Yes, there are difficulties and challenges everywhere given all of the societal

fitnah (temptations) that exist, that I feel it’s less at Islamic schools compared to public schools. (Participant 3)

Others tried to look at both sides, but came to the conclusion that more can be

done.

It’s hard to answer the question, but I think the school needs to improve. At least

at the time that I was there, the school did not prep you for social interactions. It may

have changed I don’t know. But I wouldn’t say, because I want to Islamic school I wasn’t

able to adapt. (Participant 5) LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 70

Participant 2 shared her own experiences and believes that adding more extracurricular activities with other schools maybe a solution:

I can understand why some people would look in from the outside and say that. I mean I’ve seen myself not being able to properly talk to the cashier, and if we want to be proper members of society, there should be ways around that. My Islamic school created that type of familiarity by only seeing the same people over and over again. Maybe if they had done more activities with other schools.

I can definitely see where other people are coming from when they say it’s difficult to assimilate. I remember in college there would be a lot of conversations, which

I would not be able to participate in, because I didn’t have any experience with those things. (Participant 2)

Participant 4 explained that it is a shared responsibility of the parents and the schools:

I agree with the argument but, by the same token, I think it’s the responsibility of parents to get their kids involved in extracurricular activities outside of school as well, and that would be a partial solution to the problem.

Participant 6 was able to offer a unique perspective because she graduated as a student and is currently serving as a teacher:

I would have to agree and disagree at the same time because, when I went to my

Islamic school, I don’t know how it is now, but I don’t think we got a lot of exposure to the outside world and non-Muslims. I don’t even remember a lot of field trips; it may be just because of my memory. I feel like we were in such a bubble. Now working at an

Islamic school, I feel like we are really focused on working with non-Muslims and LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 71 community service, and working with nonprofits. This has also become part of our curriculum, and making students aware of mainstream society, and making connections with mainstream society, this is what we do as a school.

Results for Questions About Islamic Schools and Extremism

When being asked if they agree with the notion that Islamic schools don’t do enough to combat extremism, the responses of the participants varied. Few of the students explained how actively the schools combat extremism, and others described how the issue went unaddressed. Participant 1 explained that his experience is a clear example of his school not advocating any type of extremism:

I mean my experience argues against that for sure. I can only talk about my

Islamic school. I mean I remember when September 11th happened, the school was very clear with its stance that this is terrorism, a terrorist act, violence, extremism, and all of these things are antithetical to the very essence of Islam.

That was made clear right away. I mean it was the day the towers were hit. The first thing that they announced was terrorism has nothing to do with Islam, and that Islam is a religion that respects others and is peaceful. And that although we are not going be apologetic for what our religion says, we also need to be very clear about what our religion says and that is terrorism, murder, violence, extremism, either in the direction of laxity or fundamentalism are outside the bounds of what we should be following. I think the school always pushed that Islam is the religion of moderation. And that Islam is a religion of peace that can harmonize with other religions in America and outside of

America. So no I really don’t get that sense. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 72

The school is situated like in this hub of a Muslim community, there is a Mosque literally 20 steps away from the school, and there’s another Islamic school 20 steps away from the school. And there are Muslims all around. The community is one that is very politically involved and engaged in American society and very anti-terrorism, violence, and extremism. So that’s not the sense that I get from the school that I attended. I really can’t talk about other schools. You know what? I attended another Islamic school for second and third grade and got the same sense there. But I can’t speak for other some schools. It would be nice for me to say that no Islamic schools do not promote extremism, but I have a really small sample size. Definitely my Islamic school and the Islamic school that I attended for a couple of years did not seem to advocate extremism.

Participant 3 emphatically denied that the school doesn’t do enough:

“No, absolutely not. I think it depends where you are talking about talking about.

Pakistan or Afghanistan, I can’t really talk about that. I can only talk about what I’ve experienced here where I live which is the United States, particularly my city, particularly my Islamic school. None of that is condoned in my school. I know that for a fact. I work with some of the students currently, and whenever this type of rhetoric is mentioned, they are shut down right away.

Participant 4 stated that there were people that were over the top with religion, and had a hard time balancing religion and living in society, but they never advocated any type of violent or extreme views:

I went to Islamic school practically my whole life, and I don’t think I’ve ever come across somebody who has had “extreme” views. Granted there are some people that LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 73 are over-the-top with religion, and they struggle to balance religion with living in this society, but I never came across somebody with extreme views.

Participants 2 and 6 stated that Islamic schools should be doing more. They argued that schools should prepare their students to see the dangers of this type of ideology and address the issue head on. Participant 2 described her own experience:

I don’t think anyone ever talked about it. I was in fourth grade when 9-11 happened. Ever since then you would think someone would host a halaqah (study circle) or some kind of class to help us realize how to combat this. Maybe they thought it was the duty of the Islamic studies teachers to talk about that, but no one really did. Going out in the real world, it was difficult when we face these types of problems, and it is difficult to deal with. When something happens you almost get ashamed. I think they should have added that aspect to the education. How to show people that you’re proud of your religion and help remove the misconception. I wish my Islamic school would have touched upon the subject, rather than ignore it as if it wasn’t a problem.

Participant 6 explained her experiences:

I feel like that it’s something that exists, we hear about it, but we never really talk about it. I don’t know if it’s because we’re afraid or it is a touchy subject, I don’t know. I want to hear about it and know what we can do to protect ourselves and protect our kids.

My principal, started a couple years ago, to address older kids starting in fifth grade about things they can run into online, and how they can be sucked into traps. He was teaching them what not to do, and you can’t start talking to anyone online. That is a conversation that you are having with some kids, but I think it should be more widespread and involve the parents and the community. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 74

Results for Questions About Drugs and Alcohol

All of the participants acknowledged that drugs and alcohol were widespread at their college and university. All of the participants also acknowledged that many Muslim students engaged in these practices as well. Participant 5 expounded on his experience “I would see Muslim students engaging in drugs, and consuming alcohol in large amounts”

(Participant 5). Participant 1 spoke about the alarming rate of Muslim students engaging in these practices at his university. “I think at my university probably like 30% of the

Muslim student body who participated in the MSA drank alcohol and or did drugs”

(Participant 1).

When asked what their Islamic high schools did to prepare them to deal with this issue in college, only two of the participants mentioned anything. Participant 1 and 3 spoke about how their school informed them about drug usage.

Yeah so my Islamic school created an environment that a student was expelled, if caught, even if it was off-campus, using alcohol or drugs. We were definitely warned about the harms of doing such things both from a health perspective and a purely theological perspective. (Participant 1)

Participant 3 mentioned that the topic was addressed “It was through constant reminders that we had, through the khutbahs (sermons) and classes.”

Other participants mentioned that they do not remember their Islamic schools ever addressing the topic of drugs and alcohol. Participant 2 explained:

Yeah no, again they didn’t really touch upon that too much. They just believed it was understood. They didn’t really talk about it too much. No one ever said when you’re in college this is what’s going to happen. Growing up in fourth and fifth grade we had the LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 75

D.A.R.E. program, but ever since then, no one really talked about it. They just focused a lot on the male/female issue, but they really didn’t talk to us about drugs and alcohol.

They would say this is really really bad and you’re not supposed to do it, so it was more of an understood thing.

Participants 5 and 6 didn’t remember the even discussing the topic. “I don’t think they (the Islamic school) did anything, because the topic was never really discussed”

(Participant 5). Participant 6 shared similar thoughts:

I personally don’t remember any teachers ever talking to us about things we may face in college, and things we may be exposed to, and what to do in certain situations. I think I had to figure out a lot of things on my own. I also think the friends you make plays an important role in all of these things.

Participant 4 mentioned that people were doing drugs even when he was in high school, and the school did not explicitly address the issues:

We can’t fool ourselves. While I was in high school, there were people that were engaged in drugs and alcohol. I don’t remember any explicit ways the school tried to address this issue. Same thing goes with girls, sex, and all of that, I think we had a miss there. Nobody ever really talked to us about it. Yes, they said that it was wrong, but I think a more realistic approach was necessary. Like yes this is out there, yes this is very enticing, but this is why you shouldn’t do it.

Results for Questions About Pre-Marital Physical Relationships

All of the participants mentioned that physical pre-marital relationships were a part of the college culture and university they attended. All of them also mentioned that they had seen or heard about Muslim students engaging in these practices. Participant 5 LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 76

mentioned that he had seen many Muslim students showing “A lot of public display of

affection in the classroom, as well as in the hallways.” (Participant 5) Participant 1

described that at his university dating was more taboo than drugs or alcohol, but it still

happened.

When asked about how the schools prepared them for interaction with the

opposite gender, many of the participants mentioned the classes in the schools being

segregated based on gender. Participant 3 felt that she did not have any issues as she

transitioned to college:

They were very strict on it (gender segregation). I’m going to be biased I know,

but I think my Islamic school does one of the best jobs. We were together until fifth grade. Then we were separated. Then in high school we were together in AP and honors classes. It was a little bit difficult, because we used to play freeze tag together when we

were younger, but once we reached fifth grade, we realized that were not supposed to be

playing anymore. The overall teachings and practices were so ingrained within us, for me

it was no problem as I moved on to college. (Participant 3)

Others however felt that they were unprepared for this interaction. Participant 2

described her experiences:

I think Islamic studies class it might have touched upon it. When we were in

Islamic studies class when we were talking about nikkah (marriage). I think they were really focused on teaching us, that don’t worry your parents will find someone for you.

There wasn’t much leeway from that. I don’t remember them saying if you like someone in the university, approach your parents. I remember them saying if a guy saw someone he liked, he should approach his parents to talk to her parents, but I don’t remember it LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 77

ever being the other way around, which doesn’t make any sense… it should be vice

versa. That’s probably the only thing they talked about. If you find someone physically

attractive, or you like them, or you want to talk to them, always go to your parents first.

Don’t interact with them yourself. (Participant 2)

Participant 2 also shared an incident of how her teacher told her to interact with

people of the opposite gender:

You know I was unprepared, because they worked so hard to separate the males

and females that you don’t know what to do when you get to college. Your whole life you

are told you are not supposed to talk to them, and then when they talk to you, you are like okay, what am I supposed to do now? I remember one time in one my Islamic studies classes, I think I was in 10th or 11th grade, our Islamic studies teacher told us that even if you drop a pen and a boy next to you picks it up you are not supposed to take it from them. And I was like okay? So when you go to college, you have to talk to them for

projects, so it was a little difficult to adjust. In that aspect it was different.

Participant 5 felt that the school did not adequately address the issue:

They didn’t do a good job of it. It was just like don’t do it. They never really

explained why, or how we should interact with others. They never provided any

solutions, or alternatives, or provided any guidance of what we should do if we are ever placed in that type of situation that can be compromising to our principles.

Participant 4 also stated that school has room for improvement in this aspect:

I think they didn’t do a very good job. From an Islamic perspective, we should not

interact with people of the opposite gender for no reason. When you’re at work, or at

school working on a project, whatever it is, you need to be able to communicate LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 78

effectively. A lot of people that went to my Islamic school are very awkward with the

opposite gender, and it took them a long time to understand that this is business, and it is

okay to do in the proper setting.

Results for Questions About Islamophobia

All of the participants graduated from high school and went to college after 9/11.

I asked them if they had ever experienced any discrimination or harassment because of

their faith. Only the female participants responded that they had experienced situations

where people had discriminated against them because of their faith.

Participant 3 stated that she had been penalized for an exam in medical school,

because she had placed the stethoscope on top of her hijab. The deducted marks caused

her to fail her exam, and she is currently pursuing legal recourse.

Participant 2 stated that she was walking from her Islamic school to a local 7-11

and someone through a can at her and her friends and yelled something at her:

I remember when I was 11, me and a couple of friends were going to the 7-11 across the street. We were just walking, and someone from a truck through a can at us, we were dressed in full hijab and jilbab, I don’t remember if they yelled terrorists, but they yelled something, and I remember being really scared. We really couldn’t say anything or do anything, because it just passed by. I do remember being very shaken up about it.

Participant 6 mentioned people would yell insensitive and rude remarks at her:

I would have people say really mean, rude and disrespectful names and things such as go back home. I remember one time on campus someone called me a name and I LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 79 didn’t even know what it meant, and I had to go home and Google it. This was mainly after 9/11 happened, not so much today.

All three female participants also stated that these were isolated incidents and the majority of people they have interacted with in mainstream society have been very accommodating, accepting, and understanding. Participant 2 mentioned how she did not wear the head scarf in college for fear of discrimination, but she realized that even had she worn it, people would not have treated her differently. “Going into college I was not hijabi, because I guess I feared being treated differently, but I don’t think I never had any negative experiences when people found out I was a Muslim” (Participant 2).

The male participants did not feel that they were discriminated against. One of them described how he thought people viewed him differently, but this could have been something in his own mind.

I can’t say that I was treated differently, but personally I always had the mindset that people look at me differently, but I don’t think that it was true. I think I kind of put that idea in my own mind. In college, I can’t think of one incident when someone criticized me for praying, being Muslim, having a beard, and things like that. For the most part, people were open-minded, they would either not say anything or ask questions.

When you open up that discussion it gives an opportunity to educate others, when they see you pray (Participant 4).

Participant 1 echoed the same sentiment:

I think I have been blessed to always be in a situation where everyone is really accommodating, understanding, and interested in learning more about Islam and how LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 80

we’re different and what accommodations we need. I can’t even put my finger on a time

in which I was dealt with differently really.

When asked if their Islamic school taught how to interact with Islamophobia, and people who were hostile towards Muslims or misinformed about Islam and Muslims, the responses of the participants varied. Some of the participants mentioned that their school did give them special seminars on how to talk about Islam to non-Muslims. Participant 1 described his own experience:

We were educated both in our Islamic studies and extracurricular activities, and mandatory seminars on dawah. What they meant by dawah was being able to fairly present Islam and talk about Islam with others while maintaining our identity. The school did a lot of interfaith work.

Participant 4 explained that the Islamic knowledge he obtained while attending the school helped him educating others more about Islam:

I think they were able to educate me, so having Islamic studies classes prepared me to interact with those who didn’t have any understanding of Islam. I had a very fundamental understanding of Islam. I remember when I was going to community college there was this person who was always trying to debate about Islam, and because I had the fundamental understanding, I was able to explain things to him. I think my Islamic school did a great job preparing me for that.

Participants 2 and 5 feel that their schools did not address the issue. “No, they didn’t talk about Islamophobia. It wasn’t considered a thing, so they didn’t really talk to us about that at all” (Participant 2). “I don’t think they really did. It was almost like be LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 81

nice and that was it. The way that I learned to deal with people who are not very fond of

Islam came after I left high school” (Participant 5).

Participant 6 just couldn’t remember anything specific. “I can’t recall. I’m not

trying to be offensive to my school, but I don’t recall anything specific that they did and

it could just be my memory.”

Overall Advice to the Schools for Improvement

Most of the participants feel that the religious education and environment of the

school helped them face many challenges after high school. However, they believe that

the school can make improvements in certain key areas. Participant 2 stated that the

schools should work on improving the social interaction skills of the students:

Definitely start with the social interaction part. There’s too much familiarity, we

don’t know how to interact socially. This is easier for people who have gone to public

school. But for families who are conservative, it (the school) is good religiously, but

socially it can improve.

Some of the participants mentioned that it would be beneficial if the schools had

qualified academic counselors. Participant 3 stated that there were times where she had to

find out things by herself and a result of this she felt like she was behind the curve on

many things:

Another thing is to notify students early on in the process about the college

application process, rather than when the students are actually going through it. I think it

should be started in eighth grade because in high school every grade matters. (Participant

3) LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 82

Participant 2 also stated that it was essential that schools make sure there is a guidance counselor or social worker that can help students deal with issues in and out of the classroom:

We never had a proper counselor. We do need an actual guidance counselor.

When I was in high school there were people going through really really difficult things in their families. They had no one to turn to. You can’t really go to your friends, when things need to be addressed by an adult. Alhumdulilah, there were teachers able to help, but psychologically we need a counselor.

Participants 4 and 6 stressed the importance of extra-curricular activities. “Also setting up work programs, so people can interact with people of other faiths and different cultures. So the people that go to some schools are more understanding of people of other cultures” (Participant 4). Participant 6 further explained the importance of community service and having clubs that engage with people outside of the school walls:

I mean I would guess I would say again include more community services. Make community service a major part of school. This really helps build character and exposes children to more non-Muslims. One thing my Islamic school did have was model UN, and it exposed us to the outside world, and it was very beneficial. Having more clubs like that that would be beneficial. (Participant 6)

Some of the participants were very grateful for the Islamic education they received at their Islamic schools, and felt that they were looked to by other Muslim students to carry out religious tasks such as delivering sermons and leading prayers

(Participant 5). A few of the participants did mention that even the Islamic education LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 83

should help prepare the students to answer some of the contemporary and controversial

issues students maybe asked about Islam in college.

Participant 1 described his concerns:

I don’t think that they did a terrible job, but I think the school can move more in

the direction of having a course on contemporary issues of Islam that are relevant to the

west. There should be education about violence in Islam and ISIS and everything that’s

wrong with them. There should be education on some controversial issues like does God

exist? I think it is a struggle for some Muslims if they don’t have foundational, or they

don’t have the education of how to understand their religion in the context of the west.

The type of thinking at my Islamic school at least when I was there, it’s changing I’m

sure, more like the type of thinking God is one Muhammad is his Messenger and we

don’t go into logical or philosophical proofs to understand that. What about slavery in

Islam? Why was Ayesha so young? I don’t think we address these issues, and these are

the things that can shake up the identity of a person, when they are confronted by

someone who says God doesn’t exist, prove that he does. Or if someone says that the

Prophet (God forbid) was a pedophile. I think it’s important for the graduates’ identity

and I think it’s the responsibility of the school and the parents or someone, for them to

have a complete identity, and for them to able to have a discussion with someone who doesn’t share their identity. It’s not that the school did not do anything, but if there is

something the school can improve, it would be that letting them know who they are, and

giving them the tools to discuss that productively with people who are non-Muslim,

members of mainstream American society. (Participant 1) LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 84

Participant 6 said that she felt like she had to do her own research in order to answer questions, that should have been explained more in school:

Also teach different scenarios, which kids may face after high school. For example, if you’re having a conversation with someone who doesn’t have any exposure to Islam what are some things that you can say. I, myself, found more about hijab by researching myself after 9/11 happened.

Sending Their Children to Islamic Schools

All of the participants interviewed for the study said that they would at least consider sending their children to Islamic schools. Some emphatically stated that they would definitely send their children.

Participant 3 stated that she feels that the Islamic school teaches the purpose of life which is to prepare them for the hereafter:

I think it goes back to our Aqeedah (faith), and understanding what is our purpose in this world. If you are trying to make it in this world, there’s nothing wrong with this, but the ultimate goal is the hereafter. We are supposed to be using this dunya (world) to build our aakhirah (hereafter). I think the school helps tremendously in that. (Participant

3)

Participant 1 stated in spite of Islamic high schools not being perfect, he would send his children to them, because to him the alternatives are scarier:

Yes, I would send them in sha Allah (God willing). I just think that the risk to their deen (religion), the fitna (trials and temptations) they would face, the lack of support they would have in terms of religious tarbiyah (upbringing) is too great for me to LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 85

predictably counter successfully. Islamic schools are not perfect, but even in their current

form they are safer for my kids deen, I feel, than public schools.

Participant 4, who has two young children, explained that the only thing that is

preventing him from sending his children to an Islamic school is the cost:

I would. If it wasn’t for financial reasons I would. It’s only the cost that is

hindering me from sending my kids there. If I were to send them, I would take it as my

responsibility to make sure that they are involved in extracurriculars, and in the neighborhood interacting with non-Muslims, so they have a good understanding of culture and religion.

Participant 2 who does not have children, explained that although the environment of the schools may have changed, she would still feel comfortable sending her children to an Islamic school especially for elementary:

Yes, I feel I had a good experience at my Islamic school, and would like my own children to benefit from the teachings and practices there. Unfortunately, the generations are always changing and the social environment isn’t the same as it was back in my day.

It worries me that what our parents have tried so hard to avoid by putting us in these

Islamic schools is slipping through, and affecting our children, but overall the implementation of knowledge by the faculty, staff, and families involved in the Islamic school is enough for me to want to send my children to at least elementary school there, to create a solid Islamic foundation in them.

Participant 6, has a young son, and she described her uncertainty and difficulty in answering the question: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 86

If you were to ask me this a long time ago I would say that no, but now that I have

a kid and I understand the importance of teaching him about the religion and the

importance of teaching about prayer, reading the Quran, I think that’s really important

and I would definitely consider it. Especially all of the things that are out there are now,

we’re living in a scary world, so I would definitely consider it, but I would definitely do a

lot of research as far as what school. This is a topic my husband and I also talk about, and

we’re still deciding what to do when he reaches preschool. It’s a very hard topic, because

it also depends on the school and their philosophy and how they balance the teaching of

Islam, and exposing them to the real world as well.

Participant 5, who does not have any children, had the most reluctant response.

Even then, he said he would consider sending his children at least for elementary grades:

I would probably for elementary, but I’m not sure about middle and high school.

Organization and quality of education would need to change for me to consider sending

them to Islamic school for middle and high school. Also, focusing more on preparing

them for life after high school.

Analysis and Synthesis of Findings

After conducting the interviews, I used Saldana’s (2016) recommended process for coding. I went through a first process of descriptive (or topic) coding manually on the margins of the interview transcripts, and then I entered these codes into the Dedoose software (www.dedoose.com). Descriptive coding helps identify the topic of the data

(Saldana, 2016). Table 2 shows some of the codes that resulted from the descriptive coding.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 87

Table 2

Descriptive Coding Based on Participants’ Responses

Identity h i j a b Islamic EduIslamopho discriminaWorship F a s t i n g Prayer academicsculture shodrugs alcohol environme Islamic friends extremismsociety gender Totals Identity 1 1 2 h i j a b 1 1 2 4 Islamic Ed 1 6 1 2 6 2 2 20 Islamophobia 1 1 discrimination 1 1 2 4 Worship 6 1 4 11 F a s t i n g Prayer 1 1 1 3 academics 2 2 4 culture shock 1 1 2 2 6 drugs 4 3 4 1 12 alcohol 4 3 2 1 10 environme 1 2 6 4 1 1 1 1 1 18 Islamic 3 3 2 1 9 friends 4 2 1 2 1 10 extremism 2 2 society 2 2 2 1 1 1 1 1 2 13 gender 2 2 1 2 7 Totals 2 4 20 1 4 11 3 4 6 12 10 18 9 10 2 13 7

To better understand the data from the perspective of the participants

themselves, and to take a more participant-driven approach, I then coded the data using in

vivo coding (Saldana, 2016). In vivo coding includes using the participants own words to

code the data (Strauss, 1987). Some of the terms coded are unique to the culture and

background of the participants (McCurdy, Spradley, & Shandy, 2005). For example,

some of the participants talked about different prayers that were prayed together in

congregation at the school. One mentioned praying Asr together in the winter. Another participant mentioned the zabiha (specific slaughtering of meat according to Islamic standards, similar to Kosher in the Jewish faith) and non-zabiha issue. These are all things that are well-known within the Muslim community, but may not be understood by LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 88 someone not familiar with the inner workings of a Muslim community. The participants did not feel the need to explain these terms, because they knew that I had attended the schools and am currently an Imam, so I am well versed with these terms. Some of the terms used are found in Figure 1. below.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 89

Figure 1. In vivo Coding Phrases

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 90

After going through the in vivo coding process, I reread all of the transcripts and

engaged in compiling analytical memos, which would help me in developing themes. I

also referred back to my notes that I had taken from initially discussing my findings with

a fellow graduate student, all while being careful to maintain the anonymity of the

participants. Saldana (2016) refers to this method as “shop talking through the study”.

This offers a fresh, unique perspective on the study and helps the researcher focus

thoughts and identify the main commonalities within the study. The graduate student was

able to help guide me on some things that should be focused on, as well as give me

further directions for future study.

Then I began to engage in the second cycle of coding. The method I used for this

process was pattern coding. Pattern coding is the process of taking different segments of

the first coded data and making them into smaller more manageable portions (Saldana,

2016). The reason I used this process was to help develop major themes from the data.

After going through the second coding process, I went through the focusing strategy of

the “study’s trinity” and focusing on three major themes (Saldana, 2016). This led me to

identifying the three major themes of the study to which I then added a fourth theme to

break the first theme into two themes.

Major Themes

The following four themes emerged: 1. Life-long lessons 2. Life-long relationships. 3. Academic preparation and social unpreparedness. 4. Overprotection by the schools.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 91

Theme 1: Life-Long Lessons

All of the participants mentioned that attending an Islamic school had an impact

on their lives. Participant 2 praised God for her parents sending her to Islamic school.

“Alhumdulilah, my parents send me to Islamic school from Pre-school to 12th grade.”

She also expressed gratitude for her school preparing her to be a strong Muslim.

“Alhumdulilah, my Islamic school was able to give us a foundation to be a strong Muslim individual.” They went onto say that attending an Islamic school had an impact on their understanding and practice of Islam. Participant 5 explained that the school gave him the foundation to verify information. “We learned how to verify information and what is authentic.”

Participants 6 mentioned that chapters of Quran they memorized during their school days are the same chapters she uses in her daily prayers. Participant 6 explained,

“I would say the biggest thing is teaching how to read and memorize Quran, are huge

because I’m using the same surahs that I memorized in school and my prayers today.”

The religious daily activities which the school conducts had an impact on the

participants’ lives. Participant 2 mentioned that the duas (supplications) that she learned

during the school assembly are really important, and she did not realize their importance

until much later on. Participant 2 stated:

In the morning they would teach us certain duas. I think that was really important

and you don’t really think about it too much. You even wonder why you have to do this?

But growing up, later you realize the importance of these duas.

Participant 6 mentioned that praying in congregation was something special and

prepared her to understand the importance of prayer. “biggest thing would probably be LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 92

remembering to pray five times a day. Prayer is important. We always used to pray Dhur

(noon) together. (Participant 6)

Participant 4 mentioned that Ramadan at the Islamic school was something special:

I really cherish my memories of Ramadan. Going to college or work and experiencing Ramadan is very different than experiencing it at an Islamic school.

Everybody is on the same page. Everybody is praying together. Everybody is fasting. The school tailoring the daily schedule to Ramadan was one of my most cherished memories.

Participant 3 mentioned attending an Islamic school helped her pursue further

Islamic studies. “Yes, it definitely made me stronger and more fervent in my deen

(religion). It also gave me the encouragement to seek knowledge beyond what we learned in Islamic studies, Quran, and Arabic classes, which was part of the curriculum.”

Theme 2: Life-Long Relationships

Another aspect which was mentioned by all of the participants is the relationships they established as a result of attending an Islamic school. Many of the participants mentioned that the environment was one in which they felt very comfortable and safe.

Participant 2 mentioned:

I would think of warmth, familiarity, and comfort. I had been there for so long and you basically grow up with the same classmates and teachers. It’s more like a home feeling, where everyone knows each other.

Participant 1 mentioned that the school helped him find people who shared the same values: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 93

I think I grew up in an environment where I was around people with similar

values for the most part. A lot of my friends even now are people whose children I expect

to be friends with my children. They are people for the most part that I met at the Islamic

school that I went to for the majority of my life.

Participant 4 mentioned that his biggest memory of the school is the people that he met:

“I grew up with the same group of people and they were Muslim helps create an

environment. The friends that I made in Islamic school I still have till this day”.

The memories and relationships weren’t limited just to his classmates, but even the staff:

While in school I had certain teachers, and what I saw them and how they interact in society it gave me a realization of this is how Muslims should act, and how as Muslims we should be able to acclimate to life in society in the United States. (Participant 4)

Participant 2 expressed regret at not taking advantage of the teachers’ generosity and willingness to go above and beyond:

I don’t think that I took advantage of the resources that I had. Because of the familiarity we had, one of the teachers would be like ‘if you need extra help, come to my house.’ You don’t really get that from other people, and I wish I had taken advantage of being able to learn from those people. Ma sha Allah they are very knowledgeable in secular education, but religious education as well.

Participant 2 also appreciated that the teachers would go out of their way to help the students:

When I was in high school, there were people going through really really difficult things in their families. They had no one to turn to. You can’t really go to your friends, LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 94

when things need to be addressed by an adult. Alhumdulilah there were teachers able to

help, but psychologically we need a counselor.

Participant 6 shared that the relationships she developed at the Islamic school are lifelong relationships. “Also in a more social sense, I think it influenced me positively, because I was able to make friends through social circles with people I still keep in touch with today.” She went on to explain, “You know the friends and connections that I made are the people that I still reach out to if I need help today.” She also mentioned that the friends that she made in the Islamic school helped her stay away from drugs and alcohol during her college experience. “I also think the friends you make plays an important role in all of these things.”

Participant 3 explained how being comfortable in an Islamic school allowed her to be herself. After being harassed at a public school for wearing the hijab, she felt warmth at an Islamic school, and then eventually ended up being the only girl wearing the hijab as an undergrad in her whole university:

Before coming to the Islamic school, I used to wear hijab in my public school for fun, but I was harassed many times. When I came to my Islamic school, and I saw the teachers and students in hijab, it made me feel comfortable, warm, and very secure.

Later she described her undergraduate experience:

So I did my undergrad on the East Coast. While I was there I was the only muhajjibah (girl observing hijab) in my whole undergrad population. It was very challenging at first because I was so used to my Islamic school, and everyone being so welcoming. At my Islamic school, we had uniform, everyone had to wear the jilbab (long LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 95

outer covering) and hijab, and to continue to wear that attire that I was used to wearing in

a non-Muslim setting. My Islamic school set me up to be strong for that.

Participant 1 expressed that by attending the school he always felt like he was

something bigger. He was always taught that attending the school came with

responsibilities:

Also the school gave me the sense of giving back. I had the opportunity to attend

and it cost money, and they had scholarships. The school cost about $4000 -$5,000 a year

back then, and the idea is they (graduates) need to give back to the Muslim community in

America.

Theme 3: Academic Preparation Social Unpreparedness

The majority of the participants mentioned that they felt that they were

academically prepared heading into college. Participant 1 felt that his college experience

by far was more rigorous and more challenging. This could be because he went to one of

the most prestigious and challenging universities in the nation. Participant 1 stated

“Academically speaking the school wasn’t great back then, I think they are better now.

Academically having a strong focus on secular sciences I think is important.” Participant

2 felt that she was over prepared academically. “I guess some of my education transferred

over, because I guess my Islamic school over prepared us. The first year was not

necessarily too difficult, because we were already exposed.” Participant 4 was

appreciative of his academic experience. “Overall from an academic standpoint I think

they did a great job.”

Others found that the school had adequately prepared them academically in most

aspects. When asked what the school prepared them for Participant 3 stated, “Definitely LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 96 academics. The rigorous course of study was something that I was prepared for.”

Participant 6 stated that she felt she was prepared to be a good writer. “I would say writing. I think writing was one of my strong skills I got from high school.”

Most of the participants expressed that the school had not adequately prepared them for social interaction. When asked about something the schools can improve,

Participant 2 immediately mentioned social interaction. “Definitely start with the social interaction part. There’s too much familiarity, we don’t know how to interact socially.”

She also stated that the Islamic schools did not have a realistic approach when it came to people from the opposite genders interacting in the university setting:

Definitely social interaction. You know I was unprepared, because they worked so hard to separate the males and females that you don’t know what to do when you get to college. Your whole life you are told you are not supposed to talk to them, and then when they talk to you, you are like okay, what am I supposed to do now? I remember one time in one my Islamic studies classes, I think I was in 10th or 11th grade, our Islamic studies teacher told us that even if you drop a pen and a boy next to you picks it up you are not supposed to take it from them. And I was like okay?? So when you go to college you have to talk to them for projects, so it was a little difficult to adjust. In that aspect it was different.

Other participants also felt that the schools can improve in regards to social interactions. Participant 5 felt that he was unprepared for social interactions. “At least at the time that I was there, the school did not prep you for social interactions.” Participant

4 explained how the schools’ emphasis on gender segregation is something which is LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 97

making the transition to the university difficult for some students. When asked about how

did his school prepare him to interact with people of the opposite gender, he stated:

I think they didn’t do a very good job. From an Islamic perspective, we shouldn’t

interact with people of the opposite gender for no reason, but when you’re at work, or at

school working on a project, whatever it is, you need to be able to communicate

effectively. A lot of people that went to Islamic school are very awkward with the

opposite gender, and it took them a long time to understand that this is business and it is

okay to do in the proper setting. Generally speaking, at an Islamic school there’s no need

to communicate with women, but the school should provide guidance for students how to

do that effectively. The boys and the girls should be able to communicate, but to a certain

limit.

Participant 6 did not find that her school prepared her at all to interact with people

of the opposite gender:

I don’t think my Islamic school really prepared me to do that at all. I think my

home life kind of prepared me for that, my family, relatives, cousins, prepared me. I think

all of those things help prepare me to act like a normal human being around people of the

opposite gender. Also seeing other people and how they interacted with others in a civil

manner really helped me, but I don’t think my Islamic school really helped me at all.

Participants 1 and 3 remembered their school being strict on interaction between the genders. Participant 3 stated “They were very strict on it.” When asked about the differences between his high school and college, Participant 1 immediately mentioned the segregation of genders. “Gender separation was a huge difference.” LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 98

Participant 2 stated that the social interaction component was not just limited to

people from the opposite gender, but general social skills need to be improved:

I think social interaction in general, not just with the opposite gender but in general. I think maybe because of the familiarity seeing the same people over and over again, I didn’t know how to properly interact with other people. If I went to the grocery store, I wouldn’t know how to speak to the cashier without stuttering, or the person in front of me in line. Or if I bumped into somebody obviously it would be common courtesy to say I’m sorry. I think it’s very important for us to be able to communicate with other people, or else people are going to say who are you?

Theme 4: Overprotection of the Students

One thing that became apparent from interviews with the participants is that the school did not explicitly address issues that are common place in college and in the workplace with its graduates. All of the participants acknowledged that they saw or heard

about Muslim students in college engaging in drugs, alcohol, and pre-marital sex.

However, most of the participants stated that they did not feel like these issues were

adequately addressed during their high school experience.

Participant 1 described the widespread drug use in his university and workplace:

Oh yeah totally. I mean everyone drank everyone did drugs. Everyone smoked

marijuana some people did more than that. So it was definitely widespread at my

university and even in my workplace as a resident in the hospital, but it’s less than my

university. Alcohol and drugs are a prominent component in all of those settings.

Participant 2 explained her experience at her Islamic school in regards to drugs

and alcohol: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 99

Yeah no, again they didn’t really touch upon that too much. They just believed it was understood. They didn’t really talk about it too much. No one ever said when you’re in college this is what’s going to happen. Growing up in fourth or fifth grade we had the

DARE (Drug Abuse Resistance Education) program, but ever since no one really talked about it. They just focused a lot on the male/female issue, but they really didn’t talk to us about drugs and alcohol. They would say this is really really bad and you’re not supposed to do it, so it was more of an understood thing.

Participant 6 stated she doesn’t remember any teacher every addressing what issues students may face in college, however she was able to rely a lot on her friends for support:

I personally don’t remember any teachers ever talking to us about things we may face in college, and things we may be exposed to, and what to do in certain situations. I think I had to figure out a lot of things on my own. I also think the friends you make plays an important role in all of these things.

Participant 4 described that it was not addressed explicitly, and what was discussed was not really realistic and practical:

I don’t remember any explicit ways the school tried to address this issue. Same thing goes with girls, sex, and all of that I think we had a miss there. Nobody ever really talk to us about it. Yes, they said that it was wrong, but I think a more realistic approach was necessary. Like yes this is out there, yes this is very enticing, but this is why you shouldn’t do it.

Although, all of the participants agree that Islamic schools do not condone any type of extremism, some of the participants felt like the schools did not address the issue LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 100

explicitly. This is a critical issue which has affected Muslims locally and abroad, and it is something that should be clearly addressed. Participant 6 addressed this issue:

I feel like that it’s something that exist, we hear about it, but we never really talk about it. I don’t know if it’s because were afraid or it is a touchy subject, I don’t know. I want to hear about it and know what we can do to protect ourselves and protect our kids.

Participant 2 also feels that issue should be openly discussed:

I don’t think no one ever talked about it. I was in fourth grade when 9-11 happened. Ever since then you would think someone would host a halaqah (study circle) or some kind of class to help us realize how to combat this. Maybe they thought it was the duty of the Islamic studies teachers to talk about that, but no one really did. Going out in the real world, it was difficult when we were face with these types of problems, and it is difficult to deal with. When something happens you almost get ashamed.

Participant 4 explained that although it wasn’t openly discussed in his experience no one had extreme views:

I went to Islamic school practically my whole life, and I don’t think I’ve ever come across somebody who has had ‘extreme’ views. Granted there are some people that are over-the-top with religion, and they struggle to balance religion with living in this society, but I never came across somebody with extreme views.

Another issue which may not be being addressed explicitly is Islamophobia. The majority of the participants stated that the school did not prepare them to deal with people that may have anti-Islam sentiments and feelings. Participant 2 stated that Islamophobia wasn’t addressed while she was in high school. She believes it is something which needs to be addressed: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 101

Islamophobia should be addressed. We need to know how to combat that. Be able

to present ourselves properly to other people in a non-aggressive manner. I don’t want

people to fear what I feared, and it was an unnecessary fear, because the majority of

Americans are not going to look at you or disapprove because of who you are maybe

that’s cause we are in Illinois.

Participant 5 stated that the schools did not really do anything to help him face

Islamophobia. “I don’t think they really did. It was almost like be nice and that was it.

The way that I learned to deal with people who are not very fond of Islam came after I

left high school.”

I believe that sometimes the schools do not address these issues explicitly because

they underestimate the maturity level of the students. They may fear that the students

may not be able to understand and handle the subjects. However, students are being

exposed to drugs, alcohol, Islamophobia, and questions about Islam in the university. The

schools should prepare the participants to be aware of the challenges, and prepare them to

make informed decisions. If these topics are not addressed explicitly, and the graduates

become exposed, they can be vulnerable and make life altering decisions.

Summary

This chapter began with a review of the current study to include its purpose, aim,

and primary research question. All of the participants graduated from Islamic high

schools in the Chicagoland area between the years 2004-2010. Most of them attended

Islamic school for the majority of their K-12 experience. All participants have since attended and graduated from college. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 102

The results were presented. All of the participants spoke about remembering prayer in school. This was something that was special and helped prepare them to observe their prayers throughout their lives. All of the participants also mentioned that they remember the friends and relationships they developed as a result of attending the school. Most of the students also mentioned that the schools prepared them to excel academically in college. Most of the participants also stated that their experience of attending the school helped them hold onto their Islamic identity.

All of the participants also gave recommendations for improvement. Most of the students discussed that the schools did not address the issue of drugs, alcohol, and pre- marital physical relationships, as well as extremism, and Islamophobia. Many of the participants felt like the school should provide guidance in regards to these issues.

After the results, the process of analysis was presented. The analysis process used was coding. There was a first stage of coding using the descriptive and in vivo method, followed by a second stage of coding using the pattern method. Then the themes that came from the analysis were presented. The four themes that resulted from the coding process were: 1. Life-long lessons. 2. Life-long relationships. 3. Academic preparation social unpreparedness 4. Overprotection of the students by the schools

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 103

CHAPTER FIVE: CONCLUSIONS AND RECOMMENDATIONS

Introduction

This chapter will explore the recommendations and proposed solutions. Based on the interviews and analysis trying to answer the question, how did attending an Islamic high school impact the lives of graduates, a number of themes and recommendations were developed. In this chapter the recommendations will be presented. Then the basis for the recommendations will be supported by excerpts of the participants’ interviews.

Then the potential obstacles including financial, legal, and procedural challenges will be assessed and analyzed. The Lippit’s Change Theory will be presented as a possible theory to help assess, implement, and manage proposed solutions. After which, factors such as alumni involvement and recruitment will be discussed as long term solutions to overcome some of the challenges the schools face. Challenges regarding implementation will also be addressed.

Purpose of the Study

The purpose of this phenomenological study was to describe, analyze, and reflect on lived experiences of graduates of Islamic high schools in the Chicagoland area. The study focused on the high school experiences of the graduates. The study also asked the graduates to discuss the impact that attending an Islamic high school had on their current lives. Limited prior studies have focused on leadership in Islamic schools (Farina, 2014;

Hussain, 2015). To the author’s knowledge, there has never been a study about the graduates of Islamic schools. This study focused on the experiences of six Islamic high school graduates from three different schools in the Chicagoland area.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 104

Aim of the Study

The aim of this study was to give a voice to students who lived the experience of

attending and graduating from an Islamic high school in the Chicagoland area. The voices of student participants will be used to better understand and improve the experience of present and future students who attend an Islamic high school in the

Chicagoland area.

Proposed Solution

The three Islamic schools that were the subject of the study have been in existence for more than 25 years. The schools have done an extremely commendable job in preparing Muslim American graduates for college and beyond. As with everything, there are some things that can be improved. Based on the interviews with the graduates interviewed for this study, I will present some recommendations. The participants of the study all graduated between 2004 and 2010, so some of these recommendations may already be in place. The recommendations are that the schools should add more extra-

curricular activities, have mandatory community service requirements, more interfaith

activities, group work between boys and girls, have programs addressing drugs, alcohol,

and extremism, hire a school counselor, add Islamic studies tracks, add a contemporary

Islamic studies class, and have active alumni associations. The recommendations are supported by excerpts of the participants’ interviews.

Support for the Solution

The first recommendation is to have more extra-curricular activities. This would help the students engage with more non-Muslims and members of mainstream society.

Participant 4 agreed with the notion that sometimes Islamic school students have trouble LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 105

assimilating with members of mainstream society, and stated that parents should involve

their children in more extracurricular activities:

I agree with the argument, but on the same token I think it’s the responsibility of

parents to get their kids involved in extracurricular activities outside of school as well,

and that would be a partial solution to the problem.

Participant 5 was asked about a recommendation he would give to the school to

help prepare its graduates for success after high school, and he mentioned extra-curricular activities. “Extracurricular activities especially physical activities. Also activities that will help the students explore what is going to come after high school.” This will help the students get out of their comfort zone and will help them improve their social interaction.

Another recommendation is that schools should put an increased emphasis on

community service hours. This will also be a method for students to get out of their bubbles and be prepared to work with people from different faiths, backgrounds, races, and lifestyles, towards common goals of improving the society. Participant 5 called for a number of mandatory volunteer hours as a graduation requirement. “They should have mandatory community service hours every semester or every year. By the time they graduate they should have certain number of volunteer hours.”

Participant 6 gave her recommendation to her former school. “I mean, I would

guess, I would say again include more community services. Make community service a

major part of school. This really helps build character and exposes children to more non-

Muslims.” Then she described her experience now as a teacher:

Now working at an Islamic school, I feel like we are we really focused on

working with non-Muslims, community service, and working with nonprofits. This has LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 106 also become part of our curriculum, and making students aware of mainstream society, and making connections with mainstream society, this is what we do as a school.

Another recommendation would be to include more interfaith collaboration between religious schools of different faiths or even the Islamic school and local public schools. This would also be a good opportunity for the students to engage with people who have different faiths than their own. They would learn to present the tenants of their faith in a controlled environment, as well as learn about the many similarities shared between the different faiths. I had the opportunity to observe third and fourth grade students, from an Islamic school, a Jewish school, and a Catholic school taking part in

Poetry Pals, and learning about each other’s faiths. This was something which was very beneficial and enlightening for many of the students and staff members. This was also a good opportunity for the students to present their faith in a controlled environment.

Participant 3 recalled how her interfaith experiences in high school helped her even after she graduated:

We heavily engaged in interfaith relationships and interfaith dialogue. This caused me to become involved with Interfaith Youth Core, and till this day I am involved with their alumni team. This was very integral to help ease my transition from my Islamic school to college and real life.

Participant 4 explained that one of his biggest shocks in college was when he found himself having a lot of similarities with people of different faiths, and he realized that there were Muslims that did not practice Islam the same way that he did:

Coming out of an Islamic school we have a standard basis that we shouldn’t drink, we should pray, we shouldn’t have relationships with girls, and then we go outside LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 107

and we see Muslims who drink, don’t pray, don’t fast. So acclimating to the

understanding that not everybody has the same mindset that I do was a little challenging.

Also interacting with non-Muslims. How are they like us? How are they different?

Realizing that they’re not as different from us as I thought. Going to an Islamic school, I

thought that they were so different, but really we share a lot of the same values and

morals.

Another recommendation is that the school should have some classes in which

boys and girls work in groups. The schools emphasize that interactions between the

genders can lead to inappropriate and un-Islamic behavior. The graduates are stating that when placed in the situation where they have to work with people of the opposite gender, whether at school or in the workplace, many of them have difficulty in this situation. The schools should prepare the students to interact with people of the opposite gender under

Islamic guidelines, which include maintaining limited contact, in public locations, and demonstrate professional conduct.

These points were emphasized by Participant 5:

They didn’t do a good job of it. It was just like don’t do it. They never really explained why, or how we should interact with others. They never provided any solutions, or alternatives, or provide any guidance of what we should do if we are ever placed in that type of situation that can be compromising to our principles

Another recommendation is that the schools should partner up with law enforcement, and health professionals to help address the issues of drugs and alcohol.

The parents should also be educated on these topics as well. As many of the students mentioned, they don’t believe their schools did a good job of addressing the drugs and LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 108

alcohol issue. Some even mentioned that it was never addressed. Participant 1 did say that his school addressed the issue of drugs and alcohol head on, and this had a very positive impact on him:

Yeah so my Islamic school created an environment that a student was expelled if

caught even if it was off-campus using alcohol or drugs. We were definitely warned

about the harms of doing such things both from a health perspective and a purely

theological perspective. Yeah I think my school had a major impact.

Another recommendation is that all Islamic schools should have trained guidance

counselors or school psychologists. High school students are very vulnerable and may

need help and assistance which is beyond the scope of the teachers’ expertise. Participant

2 expressed these thoughts:

We never had a proper counselor. We do need an actual guidance counselor.

When I was in high school there were people going through really really difficult things

in their families. They had no one to turn to. You can’t really go to your friends, when

things need to be addressed by an adult. Alhumdulilah there were teachers able to help,

but psychologically we need a counselor.

Another recommendation for the school is to address the issue of extremism

explicitly. The school should address ISIS and its ideology and why it is wrong, and why

and how people get sucked into justifying their heinous acts and crimes. This should not

only be a sole effort on the part of the school, but it needs to be a community wide

initiative, which includes the parents as well. The parents need to be trained to help

monitor their children’s online activity, and warn their children from going on suspicious

websites. Some of the graduates spoke about how the issue was relatively ignored. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 109

Participant 1 expressed that his school did address the issue and that it needs to be

addressed clearly:

I mean I remember when September 11th happened, and the school was very clear

with its stance that this is terrorism, a terrorist act, violence, extremism, and all of these

things are antithetical to the very essence of Islam. That was made clear right away. I

mean it was the day the towers were hit. The first thing that they announced was

terrorism has nothing to do with Islam, and that Islam is a religion that respects others

and is peaceful. And that although we are not going be apologetic for what our religion says we also need to be very clear about what our religion says and that is that terrorism, murder, violence, extremism, either in the direction of laxity or fundamentalism are outside the bounds of what we should be following. I think the school always pushed that

Islam is the religion of moderation. And that Islam is a religion of peace that can harmonize with other religions in America and outside of America.

Another recommendation is for the schools to look into having different tracks of

Islamic studies classes. More and more universities are offering Islamic studies classes.

The schools should look into if they can work to develop Advanced Placement type of classes, so that the needs of students that are looking for higher level Arabic and Islamic studies are being met. Many students, including myself, have attended Islamic school for a number of years, but we graduated from the school with average proficiency in Arabic and Islamic studies. Many students end up going overseas or intensive programs to learn

Arabic or further their Islamic studies education.

Participant 1 talked about his own experience, frustrations, and hope: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 110

It is my hope the schools will realize they are an Islamic school, their specialty is

Islam and to do a great job of that. In a class of tenth graders everyone would get the

same Islamic studies class. You are sort of learning the same things over and over again

from people who probably weren’t qualified to teach them. I wish there was an AP

Islamic studies. I wish there were significant opportunities for advancement in Arabic and Islamic studies, such as studying all the chapters of Shafi fiqh (practical aspects of

daily life), or studying Arabic more intensively. I think that would be really important,

especially to those that were capable. Giving them a strong foundation is Aqeedah

(Faith), Fiqh (Practical rulings), and Tajweed (Method of Recitation of the Quran).

I really hope that school could excel in those things for which it was created to provide, i.e., Islamic education, Islamic values, and Quran. I like the Jewish school model where they stay later and it seems like a lot of them have the opportunity to be educated pretty well about their religion and what it asks of them, and be able to go a little bit deeper. I wish that was the case.

Another recommendation is that Islamic studies curriculum should include a class on contemporary issues. There are a lot of questions that are not addressed in the curriculum, and when students go to college, they are exposed to these things for the first time. The schools should also prepare its graduates to answer questions about Islam.

Participant 1 expressed his wish that there was a class on contemporary Islamic studies which would help address controversial issues. He believes this would help prepare the graduates for practicing their faith in college:

I don’t think that they did a terrible job, but I think the school can move more in the direction of having a course on contemporary issues of Islam that are relevant to the LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 111 west. There should be education about violence in Islam and ISIS and everything that’s wrong with them. There should be education on some controversial issues like does God exist? I think it is a struggle for some Muslims if they don’t have foundational, or they don’t have the education of how to understand their religion in the context of the west.

What about slavery in Islam? Why was Ayesha so young? I don’t think we address these issues, and these are the things that can shake up the identity of a person, when they are confronted by someone who says God doesn’t exist. Prove that he does. Or if someone says that the Prophet, God forbid, was a pedophile. These types of things such as Islam was spread by the sword. I think it’s important for the graduates’ identity and I think it’s the responsibility of the school and the parents or someone, for them to have a complete identity, and for them to able to have a discussion with someone who doesn’t share their identity.

Another critical recommendation is that the schools put active effort in having active alumni associations. Only one of the three schools has an active alumni association. This school has events for the alumni and has instilled a concept within the students that they belong to something larger than the school. The other two schools seem to have somewhat of a disconnect between the current administrations and the alumni. If this connection is strengthened, it will go a long way in improving the experiences of the current students.

The schools have many great aspects, which have led them to be among the top schools in the nation. The primary focus of the schools has always been on academics.

These recommendations, summarized in Table 3, will hopefully help the schools develop well-rounded graduates who excel in every aspect of their lives after high school. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 112

Table 3

Recommendations

Recommendation Support More extra-curricular activities “Extracurricular activities especially physical activities. Also activities that will help the students explore what is going to come after high school” (Participant 5). Mandatory Community Service “I mean I would guess I would say again include more community services. Make community service a major part of school. This really helps build character and exposes children to more non-Muslims” (Participant 6). Interfaith Collaboration “Going to an Islamic school, I thought that they (Non-Muslims) were so different, but really we share a lot of the same values and morals” (Participant 4).

Boys and Girls Working in Groups Under “They never provided any solutions, or Islamic Guidelines alternatives, or provide any guidance of what we should do if we are ever placed in that type of situation that can be compromising to our principles” (Participant 5).

-Multi-Faceted Effort to Address Drugs I don’t think they (the Islamic school) did and Alcohol Issues anything, because the topic was never really discussed” (Participant 5) Qualified Trained Counselors “We never had a proper counselor. We do need an actual guidance counselor. When I was in high school there were people going through really really difficult things in their families. They had no one to turn to” (Participant 2). Address issue of Extremism Explicitly “I feel like that it’s something that exists, we hear about it, but we never really talk about it. I don’t know if it’s because we’re afraid or it is a touchy subject, I don’t know” Participant 6 Different Tracks of Islamic Studies “It is my hope the schools will realize Classes they are an Islamic school, their specialty is Islam and to do a great job of that. In a class of 10th graders everyone would get LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 113

the same Islamic studies class” (Participant 1). Contemporary Issues of Islam Class “I think it is a struggle for some Muslims if they don’t have foundational, or they don’t have the education of how to understand their religion in the context of the west” (Participant 1). Active Alumni Associations Out of the three schools, only one had an active alumni association

Factors and Stakeholders Related to the Solution

I attended Islamic school for the majority of my elementary, middle school, and high school education. I have been teaching at an Islamic school for the past four years. I have children that attend an Islamic school. I am familiar with the schools and their inner- workings. All of the recommendations that I provided are based off of my interviews with the graduates, but also based on my knowledge of the schools.

To ensure any of the recommendations are taken into consideration and implemented, it is essential for the principals and the board of directors to lead any initiative. They are the ones that are ultimately responsible to the community. They are the ones that set the directions and initiatives of the schools. I have communicated with all three principals of the schools attended by the participants. All of them were extremely supportive and are looking for recommendations that can be implemented to help improve the schools.

Islamic schools can learn a lot from other religious schools. Christian and Jewish schools have been in existence for a lot longer than Islamic schools, and have also experienced many of the same issues Islamic schools are currently facing. As Participant

1 stated that Islamic schools can look into the Jewish school model to gain some ideas.

Having discussions with leaders of local Christian and Jewish schools, there is definite LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 114

interest to expand the Poetry Pals program or similar programs to encompass high school

students.

Also the schools can work out programs with the local district office. There’s a lot

of interest in building understanding, and training teachers to teach people of a variety of

faiths. I know the Islamic school that I teach at was approached by the district to conduct

a seminar for the high school teachers, training them about teaching Muslim students in

public schools. There may be ways that the district can help facilitate the relationship

between the schools. The public school students should also be prepared to interact with

students of various religious backgrounds.

Policies influenced/influencing the proposed solution.

The recommendations call for a few new policies. The schools would look to add

more extra-curricular activities. Also the schools would need to adopt the policy of

making community service a graduation requirement. The schools would need to be

willing to change the policy that teachers are expected not to put boys and girls into

groups for projects.

The Islamic studies curriculum should be reevaluated to add more contemporary

issues. Teachers may be doing this on an individual basis, but this should be a collective,

school wide effort. The policy of the schools of having one Islamic studies class per grade would need to be changed. Students should be taking classes based on levels and capabilities, rather than grade level. This is similar to how students are taught in Math,

Science, and even Arabic. The school would also have to consider the policy of adding

AP Islamic studies or a similar program. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 115

The teachers should go through training and professional development seminars in regards to the issues students will face after graduating from high school. The teachers are extremely bright and talented, with a little guidance and training, they may be able to better prepare the graduates to overcome the challenges they experience in college or in the workplace.

Potential barriers and obstacles to proposed solution.

Resistance to the proposed solutions may potentially come from a variety of sources. It is essential that any recommendations are implemented in a manner in which there is buy-in from all of the essential stakeholders. If the recommendations are initiated and implemented without board approval, then the board might become upset, and act as an obstacle from further recommendations being implemented. Also if any of the recommendations cause any trouble with the parents or administration, the board may deny any knowledge, and this would put the administration and teachers in a difficult position.

Teachers may also be obstacles to potential solutions. Some Islamic school teachers did not go to college in the United States, and do not understand the significance of the issues such as drugs, alcohol, and pre-marital relationships. They do not realize that these are real issues and are widespread in college. Also teachers may show resistance to changing the class structures and adding different classes. Some teachers are hesitant to change their ways, and are resistant to any type of new change (Reeves, 2005).

Some of the teachers may also be very reluctant to allow boys and girls to work together in groups in a controlled environment. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 116

Parents may also act as obstacles to the proposed solutions. If the schools add the policy of mandating community services, some parents may complain that this will take away from their academics. Parents, who send their children for the controlled Islamic environment of an Islamic school, may argue that having boys and girls working together in groups is not in the best interest of the children. Some of the more conservative parents may be opposed to the students participating in interfaith activities. They may view this as a threat to the faith of the students.

Financial/budget issues related to proposed solution.

The biggest financial consideration will be hiring qualified teachers. The contemporary Islamic studies class will require that the school employees someone who is highly qualified and experienced, and this may come with a financial consideration.

Some schools addressed this issue by looking to hire the Imam of the local Islamic center on a part-time basis. If Islamic studies classes are offered by skill level, it may require the school to hire new teachers. Some schools may address this by reassessing current resources and try to fill this void from existing resources.

Another financial consideration will be in hiring a guidance counselor or school psychologist. Schools may be able to share this cost, and then have set days where the psychologist splits his time between the schools. This is similar to what some districts do when they hire a speech pathologist and people that have specific skills.

The schools can also see what kind of grants are available to help them implement the recommendations. There may be grants available for schools that are interested in furthering interfaith relationships. There may also be grants available to help raise drug and alcohol abuse awareness. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 117

Legal issues related to proposed solution.

In discussing issues such as drugs, alcohol, extremism, and Islamophobia it is important to address these issues from both a theological as well as a legal perspective.

This will take a lot of cooperation and collaboration with law enforcement and attorneys.

School representatives should make sure they do not provide legal advice and do not provide the students with wrong information. It is also critical that students know what their legal rights are. This is probably beyond the scope of expertise of any of the teachers, so before this recommendation is implemented, lawyers must be consulted.

Also before encouraging the students to engage in extra-curricular activities as well as community service, the schools must make sure that their waivers are up to date, and they are not putting their students nor themselves in any danger.

Other issues or stakeholders related to proposed solution.

One of the key issues which will help the recommendations get implemented is the increased involvement of the alumni. Out of the three schools that participated in the study, only one had an active alumni association. The alumni are more aware of the challenges faced in colleges than members of the board. many of the board members are first generation immigrants who have not attended college in the United States. The principals can help the board of directors understand the reality of the challenges faced by the graduates in college. The teachers, many of whom still have very close relationships with the alumni, will be more willing to listen to their former students. Some of the teachers, especially those teaching Islamic studies and Arabic, in many Islamic schools did not attend university in the United States. They are not aware of the challenges faced by students in college. Many alumni send their children to the Islamic schools, so they LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 118

are part of the parent pool, and many of them are also among the most generous donors to

the schools. They are well aware of the challenges and have the influence to help the

schools prepare its graduates to face the challenges.

Another important issue that needs to be addressed is the recruitment of teachers.

Recruitment is at the heart of long term success of the schools. The schools should ensure that they externally or internally recruit teachers that are able to address the holistic needs of the students. If the recruiting process is not fair and transparent, it may end up with

unqualified people, or it may cause conflict between new and existing teachers. Part of

leadership includes identifying and training individuals to help reach personal and

professional goals. Recruiting helps organizations address weaknesses, and work towards

improving those weaknesses. Organizations that emphasize good recruiting techniques

and practices help maintain continuity and avoid panic and uncertainty (Pynes, 2013).

Throughout the years a lot of research has been conducted on recruiting practices

and techniques. Some of the research includes the importance of internal and external

recruitment (Lucenford, 2014). Other research discussed the important and critical nature

of screening and interviewing applicants (Huffcutt, 2010).

One of the most important and often overlooked aspects of recruitment is internal

recruitment. Pynes (2013) mentioned a number of benefits to internal recruitment

including: addressing organizational weaknesses, succession management, motivation to

employees, and rewarding good work and organizational loyalty. Internal recruitment

avoids the hard work of re-vetting employees, but it can only be successful if

organizations are up to date with employees’ skills and abilities (Pynes. 2013). LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 119

Research has also shown the benefits of external recruitment. Some organizations become stagnant and need a change of scenery. This is where external recruitment is critical. Increasing in diversity of people and ideas can be assisted by external recruits who do not carry any baggage, cliques, prior relationships, allegiances into the organization (Tiala & Harris, 2011). Organizations sometimes become stagnant because people start to be effected by groupthink (Johnson, 2012). They are pressured to conform to the ideas of the group or be outcast and this can be detrimental to the organization as a whole.

Another important aspect of recruiting is having an organized recruiting strategy

(Pynes, 2013). Even if there are no current vacancies the organization needs to anticipate future openings and have a strategy of where and when to look for potential employees.

In addition to having a job description, the organization has to be able to offer internships, on the job training, which will help attract qualified candidates. Current employees should be given opportunities to improve their skills and this will help them recruit other potential candidates from their networks. Schools also need to be able to recruit through different forms of social media. LinkedIn and other sites offer a lot of information on potential candidates (Pynes, 2013).

Some schools become desperate and recruit people just because they are available. Good organizations have screening policies and mechanisms in place to ensure that they attract the best candidates (Pynes, 2013). Some of the screening policies include having ensured that all policies conform to all legal guidelines and regulations. Also screening entails ensuring that the candidates have the required skills, experiences, and LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 120 personality to carry out the tasks and responsibilities. Screening candidates might include looking at examples of a candidates work.

Another important aspect of the recruiting process is the interviewing process.

This is where the person-organization fit can become apparent. There are many errors that people make during the interview process. The interviewers need to be trained, and need to be taught to avoid biases. They need to ask all the candidates the same questions.

The questions should be directed at finding out candidates’ problem solving skills, and personality traits. The interviewers need be taught to avoid passing judgment too early

(Huffcutt, 2010).

Sometimes people will recruit good candidates, but because the recruits do not find the necessary support they are never able to fully reach their potential. A recruiting strategy will also include how to acclimate new recruits to the organization. Tiala &

Harris (2011) stated that a comprehensive strategy includes a number of provisions. One thing is providing clear guidelines and expectations to the new recruits. In addition to the job description things need to be clearly communicated to the recruits, so there are not any avoidable surprises. Another initiative schools can emphasize is time allocation and commitment needs to be a priority in the school Everyone needs to work together to ensure that the new recruits have the flexibility and time to learn and to grow. Another critical aspect is the support for new recruits from upper management. New recruits need to be valued and appreciated, and the involvement of upper management is an indication of that. Also the constant revaluation and improvement of the program is critical to ensure long-term success.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 121

Change theory

There are many change theories. To be successful an organization must select the

theory which best fits its needs and circumstances. Mitchell (2013) discussed different change theories regarding the nursing and healthcare profession. Leaders need to weigh a variety of internal and external factors, before deciding which theory is in the best

interest of the organization. Although the Islamic high schools are educational

institutions, many of the ideas can be implemented.

Mitchell mentioned that the common theory used in the nursing profession is

Lippit’s Change Theory. The theory is comprised of four main steps: assessment,

planning, implementation, and evaluation (Lippit, Watson, & Westley, 1958). There

needs to be measurable criteria that can serve as evidence of failure or success (Burke,

2011). An example of measurable criteria can be that each year the school should

address drugs, alcohol, extremism, and Islamophobia on a quarterly basis through special

assemblies with guest speakers. If assessment is not based on data, then personal

preferences and biases can be used as the basis of decision making, and this will be

detrimental to the credibility of the schools. Some people resistant to change can feel like

there are no issues that need to be addressed, but they have no proof to prove their

assertions. The schools need to evaluate the recommendations, and make sure to link

those plans with organizational goals and values (Burke, 2011). Successful change is

implemented by getting people involved, anticipating obstacles, and working together to

overcome the challenges and obstacles.

Mitchell (2013) also claimed that the leadership style of the leaders is a critical

factor in organizational change (p. 34). Autocratic styles of leadership have proven to be LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 122 ineffective. The critical change agents such as board members, principals, teachers, parents, and alumni may not be motivated to help ensure the success of the recommendations if things are presented and dictated in an autocratic method. This is a well-documented result of having an autocratic leader. If any one entity tries to impose its rulings on the community, this will cause a lot of resentment among community members.

If the leadership is more inclusive, and tries to delegate more duties and responsibilities, there will be more collaboration and cohesiveness. At times, it may seem there is a lack of control; however, more people will join the efforts because they feel like they have their independence and their work is valued. The leadership should make it a point to help, guide, and provide constructive feedback to all contributors. The administration should solicit stakeholder input before embarking on any major decision.

These are all aspects of a democratic leadership style (Mitchell, 2013, p. 36).

Mitchell (2013) stated that using Lippit’s Change Theory along with a democratic leadership style is an effective combination for change. The first stage should include a proposal soliciting the feedback from all stakeholders. The second stage includes assessing the “motivation and capacity for change” (p. 32). This stage addresses the concerns of the stakeholders and provides evidence for the necessity of change.

Mitchell emphasized that there will always be resistance to change, so the leadership should be prepared to address this resistance. The third stage involves identifying change agents. These are the ones that are going to drive the change within the organization.

They can be internal or external to the organization. The fourth stage comprises of drafting a plan based on the information gathered in the previous stages. The fifth stage LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 123 is choosing the role for the change agents. The leadership decides the role of change agents in implementing the plan. The sixth stage is implementing and maintaining the change. The change agents work to gain support, so the change becomes a systematic part of the organization. The seventh stage is to evaluate the effectiveness of the change. Most changes need to be altered and adjusted according to the needs of the constituents

(Mitchell, 2013).

Islamic schools can learn a lot from these different stages. It is very important to work towards change based on evidence and data. This will help eliminate manipulation and the dark side of leadership (Johnson, 2012). Also part of successful change is to build support and consensus before implementing any change. It is also essential that processes become systematic in an organization. If processes do not become systematic, then when a new leader comes in he/she will change the system and eliminate any positive changes that were implemented during a previous administration. Any type of change is difficult, however having a proactive detail oriented process and system will help work towards meaningful and positive change (Mitchell, 2013). Hopefully through the lessons learned in this program, the Islamic schools will be able to make positive long-lasting changes.

Implementation of Solution Processes and Considerations

I have discussed the preliminary results and analysis with the dean and principal of one of the schools. They have acknowledged that more work can be done. They agreed that students were being affected by these things at the university. They have agreed to make a more concerted effort to help address these issues. A few immediate recommendations that they are planning to implement within the next quarter include LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 124

having law enforcement officials come and address the students about the dangers and

prevalence of drugs and alcohol. They have also made contact with civil rights

organizations to come address the students about Islamophobia, as well as the rights they

have as American citizens. The principal has also scheduled a meeting with the Arabic

and Islamic studies teachers to determine if, and where, some contemporary topics can be

incorporated.

Factors and Stakeholders Related to the Implementation of the Solution

The board of directors is integral in implementing the solution. They need to be

aware of the problems, and know that the schools are making conscious decisions to

address the issues. The principals need to be aware of the issues, guide the staff, as well

as the parents, and community to lead the efforts in implementing the solutions. The

teachers are the ones who interact with the students the most. They need to be willing to

go outside of their comfort zones and address topics and issues which may be

uncomfortable. The involvement of the alumni will help the board of directors, teachers,

students, and community understand that these issues are real. They will be able to help

others learn from their own experiences and offer insights which others may not have.

Leader’s role in implementing proposed solution.

The leader needs to bring all of these different groups together. The leader needs to acknowledge that there is a lot more research that is necessary and the research of this dissertation can be a starting point. The leader needs to be willing to listen and get people to work together towards common goals based on evidence. The leader has to be willing to provide suggestions, recommendations, and solutions, but cannot be worried about getting credit and getting into a power struggle. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 125

The leader needs to take the school culture into consideration. Some of the

recommendations may conflict with the understanding some people have of an “Islamic

environment.” The leader needs to ensure people that all of the recommendations are

being suggested so that the students can learn to implement Islamic values outside the

controlled environment of an Islamic school. The recommendations are an effort to train

the students to learn how to interact with people in a social environment, while holding

onto Islamic principles and values. This will help the proposed changes gain legitimacy

within the accepted norms of the stakeholders.

If the organizational leadership recognizes its role as a change agent then it can use the tools change agents use to drive successful organizational change. Tichy (1982) stated that organizational leaders have three main tools at their disposal to drive organizational change: use of mission and strategy tools, organizational structure, and human resources. The mission and strategy of the organization should be clear to everyone involved with the organization. All programs, events, and policies should further the goals and mission of the organization. The organizational structure should be more inclusive allowing a wide array of people the ability to participate. Islamic schools are very heavily based on volunteers. The volunteers should be appreciated and welcomed. The third aspect of human resources consists of hiring, training, and developing people who are in line with the organization’s mission, goals, and vision.

Building support for the proposed solution.

There are many methods that can be used to help convince others of the proposed

solution. The leader can serve as a change agent. The leader can implement what Lippitt,

Watson, and Westley (1958) described a process which the leaders can use to help facilitate

and navigate change. There are seven steps included in this process: LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 126

1. Diagnose the problem

2. Assess the motivation and capacity for change

3. Assess the resources and motivation of the change agent. This includes the change

agent’s commitment to change, power, and stamina.

4. Define progressive stages of change

5. Ensure the roles and responsibilities of change agents are clear and understood.

Examples of roles include the motivator, facilitator, and subject matter expert

6. Maintain the change through communication, feedback, and group coordination.

7. Gradually remove the change agents from relationship, as the change becomes

part of the organizational culture.

The leader and a few members comprised of key stakeholders such as members of

the board of directors, administration, teachers, parents, and alumni can sit together and

review the results. Some may also give recommendations of other students to be

interviewed. Then the group can evaluate different change options in addition to the

recommendations that were provided as a result of the analysis of the study. They can go

back to their larger groups and evaluate the different options with them. After obtaining

the feedback, the third phase would be to implement the changes and monitor the effectiveness.

Additional considerations for implementation and assessment.

Some of the recommendations will need additional resources. In terms of funds,

the schools can look at a number of different options. Instead of hiring personnel such as

teachers and counselors on a full-time basis, the schools can look to cooperate and hire

teachers and counselors on a part-time basis and share the resources. Some school LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 127 districts use this approach with specialized personnel such as speech pathologists.

Another potential solution to increasing the funding to supporting these recommendations is to strengthen the alumni association. The alumni association may be a means of additional financial resources. The schools can also explore receiving private and governmental grants on the condition that it does not conflict with the institutional values of the schools.

Another potential solution to hiring new teachers and resources to assist in the recommendations, is to train from within. The schools should analyze if any of the current teachers have the talents, skills, and resources to potentially serve the needs of being able to address contemporary issues. They schools should offer to help the existing teachers acquire the necessary skills to be able to teach these courses.

Internal and external implications for the organization.

The internal implications of which each leader needs to be aware is the school environment. There are certain processes through which the schools must move before new policies are adopted and implemented. The leader may think that because there is a good idea which is backed by data, everyone will automatically buy-in. The reality is that there are processes that need to be followed. The stakeholders including the board, administration, teachers, parents, alumni should all be involved in the process early on.

Everyone should share the responsibility in the success or failure of the initiatives.

All of the initiatives should be presented in the light of Islamic principles. There are many stakeholders that may not be willing to entertain the recommendations, because they think that the recommendations may not follow their understanding of Islamic principles. If the principles are presented in the proper manner, using religious principles, LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 128 as well as with the support of some influential people within the Muslim community, this will go a long way in overcoming resistance.

If the schools engage in more community services, this will have a positive impact on the external community. If the schools become centers where people regardless of faith, creed, national origin, gender, race, etc. can come to for community enrichment activities, this will be very positive in removing some of the fear, anxiety, and unease people have towards Muslims and Islamic schools. If the schools partner with law enforcement, to address issues, such as drugs and alcohol this will also strengthen the bonds between the schools and law enforcement.

Evaluation and Timeline for Implementation and Assessment

After building coalitions and soliciting feedback from stakeholders, some of the recommendations can be implemented within a year such as having programs with law enforcement and civil rights groups. However, other programs will take longer to implement. The programs which involve other schools and community service may take longer to develop partnerships with the necessary parties. The recommendation of having an Islamic studies track as well as a specific class on contemporary issues may have to be evaluated at the end of a school year. The forming of an alumni association also may take some time.

The effectiveness of these recommendations will be evaluated after the current groups of students go off to college and graduate from college. The schools can be assured that based on the available literature, and the interviews conducted with graduates, the schools took measures to address some of the challenges. It is very possible that the recommendations may need to be tweaked or adjusted based on the LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 129

experiences of the current students. In the face of the literature and feedback from

graduates, the schools should not sit idly by and be content with the academic successes.

Implications

Practical Implications

This study has the potential to have wide ranging practical implications. The

Islamic schools’ students can be stronger in their faith, and become better members of mainstream society. The students can obtain more practical and relevant Islamic education. In addition to excelling academically, they can be prepared to also stay away from drugs, alcohol, pre-marital physical relationships, deal with Islamophobia, and be positive, contributive members of society. All of these aspects have an impact on society becoming more peaceful, cohesive, and safe.

This study also has the potential to increase the enrollment in the schools. There are people who are skeptical about Islamic schools, because they feel that the graduates are socially awkward or cannot assimilate to mainstream society (Jasser, 2011; Zine,

2009). These recommendations will help address these concerns, and will give the students opportunities to get out of their comfort zones, and interact with people that may have different backgrounds and faiths than their own.

The study also gives new insight and direction to addressing practical issues. The study gives a voice to the students who lived the experience of attending an Islamic high school. Board members, administrators, teachers, parents, and community members all have avenues to contribute and suggest their ideas, but the students or graduates themselves are the ones that have experienced the impact of attending the schools. It is LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 130 critical to actively seek out their ideas and hopefully this will help address some of the challenges in a more effective manner.

Implications for Future Research

The study provides a framework which schools can use to validate current practices and make future improvements. The schools should add more focus to the religious aspects of the schools, because according to the graduates this is what they found to be truly beneficial. Learning about prayers, Quran, and supplications are things graduates stated that they remembered most about their Islamic school experience. As mentioned in the literature review, many critics of Islamic schools worried about the academic prowess of the schools. The three schools of the study have all excelled academically to be recognized among the top private schools in the nation. Many of the participants acknowledged that the schools excelled at preparing the graduates for academic success in college and beyond. The schools should focus on preparing the social skills of the graduates, so they can excel outside of the classroom as well.

Educators, researchers, and administrators can theorize about the best interests of the students, but as this study has shown, interviewing graduates of the Islamic schools, and learning about their experiences both in high school and beyond can deliver critical insights and perspectives.

There are a lot of opportunities for future studies. One interesting study would be to conduct a comparative study between different faith-based schools, and see how they address the issues of identity, drugs and alcohol, pre-marital physical relationships, and discrimination based on faith. There may be a lot of similarities in the challenges, and best practices may be shared. LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 131

There’s a lot of discussion among Muslim parents in the community of whether sending children to Islamic schools makes a difference in the religiosity of people? An interesting study would be to examine the differences between Islamic school graduates and Muslim students graduating from public schools. How are they similar? How are they different? Does religion play a significant role in each of their lives?

Some Islamic schools around the country are K-8. Some have argued that Islamic schools are beneficial in teaching the basics and foundational skills for the students, but students should be sent to public school for high school. Another study would be to examine the perspectives of Islamic school students who attended an Islamic school until

8th grade and then attended public school compared to Islamic school students who attend

Islamic school and graduate high school from an Islamic school.

Another potential study can involve exploring Islamic schools across the country.

One of the participants mentioned, she believes some of her experiences in her college were influenced by the fact she lives in Chicago. Do the experiences of Islamic high school graduates in college differ based on geographic location? This is something which can be further explored.

Implications for Leadership Theory and Practice

Any time the leader of the organization wants to initiate change, he will face challenges. He will have to confront his own understanding and principles. He will have to consider what he wants to accomplish from being a school leader. Is it sufficient that the schools excel academically, but do not prepare the graduates for the social challenges they will inevitably face in college? If the leader’s vision is to develop more holistic well- rounded individuals, then he will have to be willing to take some risk in order to change LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 132 things from the status quo. The leader will also have to be willing to carefully examine, the best way to present the recommendations to the stakeholders. The leader has to be willing to put himself out of the spotlight, and be willing to facilitate others to share and contribute their ideas and suggestions.

The organizational leadership including the board of directors and the leaders need to recognize and accept their roles as change agents. At the same time the leadership needs to promote gradual and long lasting change while maintaining institutional stability. If the leadership suddenly introduces drastic changes without taking the needs of the constituents into consideration these proposed changes can be detrimental to the organization (Westover, 2010). The leadership not only needs to drive change, but it also needs to be supportive of the changes after initial enthusiasm wears out. Change agents need to be determined and respectful to the concerns of the constituents of the organization. Another essential role of the leadership as change agents is they need to anticipate the effects of changes on constituents. Westover (2010) mentioned five types of conflict people have in response to organizational change: latent, perceived, felt, manifested, and aftermath. Latent conflict is hidden and may occur as a result of scarce resources. Perceived conflict is when conflict is acknowledged and recognized. Felt conflict is when things become personalized and hostile feelings occur. Manifested conflict is when things come to the surface, in the forms of arguments, lack of contact, or covert intentions. Aftermath is when the conflict has been resolved (Westover, 2010, p.

48).

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 133

Summary

There’s a great need for more research concerning Islamic schools (Keyworth,

2011). This study was an attempt to help make a positive contribution to the lack of existing research. The study looked at the lived experiences of Islamic high school graduates in the Chicagoland area. The graduates are the products of the schools and the ones that are most impacted by the policies. They have a lot of insight to offer the schools for improvement.

After interviewing the students about their experiences, and analyzing their experiences, a number of themes were developed. Based on those themes, recommendations were developed to help better prepare the students for life after high school. The leadership of the schools will have to collaborate with different stakeholders and act as change agents The Lippitt’s Change Theory is a process the leadership can use to develop coalitions and build support for the recommendations. The recommendations will help the students become more productive and contributive members of society. This study will also encourage more researchers to conduct studies about Islamic school graduates. Hopefully school leaders will take the research and utilize it to continue to engage in effective practices, as well as enhance the areas of need.

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 134

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Appendix A

Creighton University Interdisciplinary Ed.D. Program in Leadership 2500 California Plaza Omaha, NE 68178.

LIVED EXPERIENCES OF ISLAMIC SCHOOL GRADUATES IN THE CHICAGOLAND AREA A PHENOMENOLOGICAL STUDY You are invited to participate in a research study conducted by Mir Rizwan Ali under the guidance of Dr. Rob Koonce at Creighton University, because you were a graduate of an Islamic school in the Chicagoland area, between 2003 and 2011. Your participation is voluntary. You should read the information below, and ask questions about anything you do not understand, before deciding whether to participate. Please take as much time as you need to read the consent form. You may also decide to discuss participation with your family or friends. You will be given a copy of this form.

PURPOSE OF THE STUDY The purpose of this qualitative study is to describe your experiences attending and graduating from an Islamic school. This can help others gain more insight on Islamic schools.

STUDY PROCEDURES If you volunteer to participate in this study, you will be asked to participate in an interview. The interview will be about your affiliation with the school. Questions will also be asked about your experiences at your Islamic school, and the impact attending the school has had on your life. The interview will be recorded. Refusal to have the interview recorded will not exclude you from participation in the study. The interview will last approximately 45 minutes.

POTENTIAL RISKS AND DISCOMFORTS Although all efforts will be taken to ensure your anonymity. The only potential discomfort or inconvenience that may result due to your participation in the study is that some may be upset if they found you criticized the school.

POTENTIAL BENEFITS TO PARTICIPANTS AND/OR TO SOCIETY Many people send their children to an Islamic school because they believe that it will have a positive impact on their children’s future. This study will help gain data to share the experiences of those who have gone through the processes of attending and graduating from an Islamic school. The study may validate current strategies, and may provide suggestions for improvement.

PAYMENT/COMPENSATION FOR PARTICIPATION LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 147

As a token of appreciation for participating in the study, you will receive a $25.00 gift card to Amazon.com.

CONFIDENTIALITY We will keep your records for this study confidential as far as permitted by law. However, if we are required to do so by law, we will disclose confidential information about you.

The data will be stored on an external hard drive and will be password protected. You will have the right to review the transcript of your interview. Your anonymity will be maintained using pseudonyms. The audio of the interview will be deleted approximately three years after the completion of the study.

PARTICIPATION AND WITHDRAWAL Your participation is voluntary. Your refusal to participate will involve no penalty or loss of benefits to which you are otherwise entitled. You may withdraw your consent at any time and discontinue participation without penalty. You are not waiving any legal claims, rights or remedies because of your participation in this research study.

INVESTIGATOR’S CONTACT INFORMATION If you have any questions or concerns about the research, please feel free to contact Mir Rizwan Ali (Principal investigator) at [email protected] or Dr. Rob Koonce (Faculty Advisor) at [email protected].

LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 148

Appendix B

Interview Questions with Graduates 1. What years did you attend school X? 2. What college/university did you attend after high school? 3. What were some of the major differences between school X and your college? 4. What were some of the things you were prepared for after high school? 5. What were some of the challenges that you faced after high school? 6. How do you feel that school X prepared you for life after high school?

Identity 7. Some Muslim students have had difficulty maintaining their Islamic identity after the controlled environment of an Islamic school, Did you have any difficulty in this aspect? a. Hijaab b. Prayer c. Fasting in Ramadan 8. Did you ever feel that because of your faith, you did not belong or were different? 9. Some have argued that Islamic schools stand in the way of assimilating students into mainstream society, how would you respond to this argument? 10. Some have argued that Islamic schools and centers do not do enough to combat extremism, do you agree with this notion?

Drugs and Alcohol 11. Some researchers mentioned how drugs and alcohol are part of the college culture in many universities. Was this a major issue at your university or workplace? 12. Did you ever see or hear about Muslim students engaging in drugs and alcohol in college or at work? 13. What did school X do to help you face this after high school?

Dating and Interpersonal Relationships 14. College is a time when some people explore interpersonal relationships. Some Muslim students reported that they started dating and having physical relationships in college outside of marriage. Did Muslim students engage in these practices at your university? 15. How did school x prepare you to interact with people of the opposite gender?

Islamophobia 16. You went to college and started working after 9-11. Did you ever experience any different treatment because of your faith? If so, how? 17. How did school X prepare you to deal with people that were afraid or misinformed about Islam and Muslims? LIVED EXPERIENCES OF ISLAMIC HIGH SCHOOL GRADUATES 149

Closing questions 18. What are some improvements school X can make to help prepare its graduates for college? 19. Would you send your children to the Islamic school you graduated from?

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Appendix C Bill of Rights for Research Participants

As a participant in a research study, you have the right:

1. To have enough time to decide whether or not to be in the research study, and to make that decision without any pressure from the people who are conducting the research.

2. To refuse to be in the study at all, or to stop participating at any time after you begin the study.

3. To be told what the study is trying to find out, what will happen to you, and what you will be asked to do if you are in the study.

4. To be told about the reasonably foreseeable risks of being in the study.

5. To be told about the possible benefits of being in the study. 6. To be told whether there are any costs associated with being in the study and whether you will be compensated for participating in the study.

7. To be told who will have access to information collected about you and how your confidentiality will be protected.

8. To be told whom to contact with questions about the research, about research-related injury, and about your rights as a research subject.

9. If the study involves treatment or therapy: a. To be told about the other non-research treatment choices you have.

b. To be told where treatment is available should you have a research-related injury, and who will pay for research-related treatment.