Getting to Know Muslim Americans and Their Faith Presentation

Getting to Know Muslim Americans and Their Faith

The following resource is a broad overview about Muslims and their faith, as well as a brief look at their history and contributions. This information is to be used in conjunction with the online digital presentation. Each slide is associated with detailed descriptions of the topic addressed in the slide which can serve as a script for those using the digital overview to present about the topic. 

The use of this resource to present about Islam and Muslims should be supplemented by ING’s Answers to Frequently Asked Questions. We also provide an online presentation titled An Overview of Ramadan & Fasting.

Note: This presentation is the intellectual property of Islamic Networks Group (ING) and is available for non-commercial public use only. This presentation and its content cannot be displayed in exchange for payment in cash or in kind.

Slide 2: Basic Terminology

The universal Islamic greeting is salam alaikum, which means “peace be upon you.”  The response is wa-alaikum salaam, which means “may peace be upon you too.” The Islamic greeting is similar to the Hebrew greeting shalom aleichem which has the same meaning. The term Islam has the same Arabic root as salam, which means “peace.” Islam is the name of the religion, which means “peace through following God’s guidance.” The term “Muslim” refers to a follower of Islam.

Slide 3: Outline of Presentation

This presentation examines Muslim populations in the world and in the United States, major beliefs and practices of Muslims, Islamophobia and common misconceptions about Islam, and Islam’s relationship with other religions.

Slide 4: 2 Billion Muslims Worldwide

According to the World Population Review, there are about 2 billion Muslims in the world, which is about 25% of the total global population. Contrary to common perception, fewer than 20% of Muslims are Arab, while over a billion of the world’s Muslims live in Asia, mainly in South Asia (including India, Pakistan, and Bangladesh). Indonesia is the nation with the largest Muslim population, nearly 230 million. There are growing populations of Muslims in China, Europe, and North America.[i]

Slide 5: Diversity Among Muslims

While representations of Muslims in mainstream media and popular culture are often monolithic, Muslims are extremely diverse in their races, ethnicities, nationalities, and languages. Additionally, as with any faith group, numerous other factors besides religion influence Muslims’ attitudes and behavior. These include culture, national origin, family and upbringing, level of education, economic status, and the political situation in their country. Like any other faith group, Muslims vary in their degrees of religious observance, and some of their behavior may contradict religious teachings. It is important to recognize the diversity among Muslims and to avoid stereotyping an entire group of people based on the actions of a few.

Slide 6: Muslim Contributions to Civilization

Especially during medieval times, in what is commonly referred to as the Golden Age of Islam, Muslims contributed to a broad range of fields, including the sciences, humanities, and culture.

In the sciences, they contributed to subjects such as mathematics, medicine, zoology, astronomy, engineering, and chemistry. The Arabic origin of terms such as algebra, zenith, and alcohol are reminders of some of the foundational concepts which Muslims brought to these fields.

In the humanities, Muslims made contributions in the fields of literature and poetry, geography and cartography, and language and philosophy. Today, the works of Muslim poets like Rumi are popular even in the West. Muslims have also left their mark in the arts and architecture with such features as calligraphy, geometric designs, arches, and domes. Buildings such as the Taj Mahal in Agra, India, (image on the left) and the Alhambra Palace in Granada, Spain, are two of the numerous examples of Muslim architectural masterpieces.

One of the world’s most popular drinks, coffee, traces its roots to Muslim lands, and today Muslim cuisine has become increasingly popular in the West, including food items such as hummus, baklava, pita bread, and kebabs.

Slide 7: History of Muslims in America

Muslims have a long history in America. It is estimated that between 10 and 20% of enslaved Africans were Muslims. One example is Abdul Rahman Ibrahima, who before his enslavement was an African prince, highly educated and heir to a kingdom. After struggling for his freedom for 40 years, he was eventually able to return to Africa, but died soon after his return. While the descendants of these African Muslims were not able to continue their practice of Islam, there have been a number of movements towards some form of Islam in the 20th century, when significant numbers of African Americans converted to Islam, often for reasons of racial justice and to resist anti-Black racism. They include the renowned civil rights leader Malcolm X and the famous boxer Muhammad Ali who passed away in 2016. African American Muslims have contributed and continue to contribute to popular culture with notable figures in diverse fields, including civil rights, academia, sports, and entertainment.

Slide 8: Muslim Immigrants to America

In the late 19th century, Muslims from many parts of the world began migrating to America either for better job opportunities or to get away from war or an oppressive government. They came in four major waves: the first wave went from the mid-1800s until the early 1900s; the second wave followed World War I (1918; the third wave followed World War II (1945); and the fourth wave began in 1965. After 1965, the immigration of Muslims increased significantly due to a change in U.S. immigration laws. Muslim students from across the world came to America to study and eventually settled here after graduation. The fifth wave since 1990 has continued to bring students as well as refugees fleeing conflicts in Afghanistan, Iraq, Bosnia, Somalia, and Syria.

Slide 9: 3-6 Million Muslims in the U.S.

There are varying estimates of the number of Muslims in the U.S. today, ranging between 3-6 million, according to different polls. According to a 2019 ISPU poll, 28% of Muslim Americans describe themselves as Black (mainly African American converts to Islam), 23% as Asian (mainly people of Pakistani or Indian descent), 19% identify as White (Bosnians, Persian/Iranians, North Africans, and Euro-American Muslims), 14% as Arab, 8% as Hispanic, and 7% as other.[ii] The children and grandchildren of both Muslim immigrants and African American and other converts make up a growing percentage of Muslim Americans. According to a 2017 ISPU Poll, 86% of Muslim Americans report that they are U.S. citizens, and 50% say they were born in America.[iii]

Slide 10: Famous Muslim Americans

Today Muslim Americans are scientists, physicians, engineers, lawyers, academics, athletes, and entertainers, and there are notable Muslim Americans in various professions. They include Asif Mandvi, actor and comedian; Ibtihaj Muhammad, Olympic bronze medalist fencer; Fareed Zakaria, host of CNN’s Fareed Zakaria GPS; Abbas Hamad, ‘Bas,’ rapper; Iman Vellani, who played Kamala Khan, or Ms. Marvel; DJ Khaled, rapper and inspirational speaker; Bella Hadid, model; Hasan Minhaj, comedian and actor; Dave Chappelle, comedian and actor; Amna Nawaz, Chief Correspondent for PBS NewsHour; Kareem Abdul-Jabbar, NBA’s all-time leading scorer, six-time NBA champion and the league’s only six-time MVP; and Mona Haydar, rapper and public figure.

Slide 11: Muslim Americans in Academia

There are also numerous American Muslims in academia, teaching in diverse fields. They include Kecia Ali, professor of religion at Boston University; Sherman Jackson, professor of religion at the University of Southern California; Asifa Qureishi, professor of law at the University of Wisconsin-Madison; Seyyed Hossein Nasr, professor of Islamic studies at George Washington University; Rania Awaad, professor of psychiatry at Stanford University; Jonathan Brown, professor of Islamic studies at Georgetown University; Mansa Bilal Mark King, professor of sociology at Morehouse College; Zareena Grewal, professor of American studies and religious studies at Yale University; Omid Safi, professor of Asian and Middle Eastern studies at Duke University; Intisar Rabb, professor of law and history, and the faculty director of the Program in Islamic Law at Harvard Law School; Mohammad Qayoumi, past president of San Jose State University and California State University, East Bay; and Su’ad Abdul Khabeer, associate professor of American culture at the University of Michigan.

Slide 12: Muslim Americans Serve Our Country (1)

A growing number of Muslim Americans are serving or have served in the government at federal, state, and local levels. At the federal level they include Keith Ellison, Attorney General of Minnesota and the first Muslim to be elected to the US House of Representatives, representing that state; Ilhan Omar, Congresswoman from Minnesota, where she previously served as a state legislator; Andre Carson, second Muslim Congressman, representing Indiana; Rashida Tlaib, Congresswoman from Michigan, where she previously served as a state legislator; Dilawar Syed, Deputy Administrator of the US Small Business Administration; Lina Khan, chair of the Federal Trade Commission; Brenda F. Abdelall, Assistant Secretary of Partnership and Engagement at the U.S. Department of Homeland Security; Shereef Elnahal, Under Secretary of Veterans Affairs for Health; Uzra Zeya, Under Secretary of State for Civilian Security, Democracy, and Human Rights; Rashad Hussain, Ambassador at Large, Office of International Religious Freedom; Nusrat Jahan Choudhury, US District Judge for the Eastern District of New York, the first Muslim woman and the second Muslim American to be appointed as a federal judge; and Zahid Quraishi, US District Judge for the District of New Jersey, and the first Muslim American federal judge in US history.

Slide 13: Muslim Americans Serve Our Country (2)

An unprecedented number of Muslim Americans ran and won in the 2022 mid-term elections, including a record number elected or re-elected to state legislators, many of whom were women. They include California State Senator Aisha Wahab; Illinois State Representative Abdelnasser Rashid; Delaware State Representative Madinah Wilson-Anton; Georgia State Senator Sheikh Rahman; Illinois State Representative Nabeela Syed; Oregon State Senator Kayse Jama; Colorado State Representative Iman Jodeh; Texas Representative Salman Bhojani; Ohio State Representative Munira Yasin Abdullahi; Connecticut State Senator Saud Anwar; Georgia State Representative Ruwa Romman; Pennsylvania State Representative Tarik Khan; and Minnesota State Representative Hodan Hassan, among others. A number of Muslim Americans were also elected as mayors, including the mayor of Dearborn, Michigan, Abdullah Hammoud; the mayor of Hamtramck, Michigan, Amer Ghalib; and the mayor of Prospect Park, New Jersey, Mohamed Khairullah, who has served as mayor there since 2005. Additionally, there are Muslims serving on school boards and city councils and in other local government bodies.

Slide 14: Beliefs and Practices

Now that we have described Muslim Americans, this section provides an overview of Islam, including its major teachings, beliefs, and practices.

Slide 15: What does Islam Teach?

Islam teaches the cultivation of excellent moral character to better oneself and the world. It also teaches a set of values that promote life, liberty, and equality and uphold justice for those who are oppressed. As do values in other faiths, the values inculcated by Islam include respect for the earth and all creatures, care and compassion for those less fortunate, the importance of seeking knowledge, and upholding honesty and truthfulness in both words and actions.

Slide 16: Three Dimensions of Islam

There are three basic dimensions of Islam: beliefs, practices, and the goals of those beliefs and practices.

Slide 17: Major Beliefs

Muslims have six core beliefs, some of which are similar to beliefs in Judaism and Christianity. They include the belief in one God; angels as another form of God’s creation; prophets who were chosen by God to provide guidance for their people; holy books or scriptures that were divinely revealed to the prophets; an afterlife which follows this life; and the concept of God’s Will. Each belief will be discussed individually.

Slide 18: One God

The name of God in Arabic is Allah, which is similar to the Aramaic word for God, Allaha, and the Hebrew word for God, Elohim. The slide shows the word Allah in Arabic calligraphy, which is common as a decoration in Muslim homes or mosques since Muslims do not depict God in physical form. Muslims believe that the term Allah refers to the same God worshipped by other faiths, merely given different names in different languages. Arab Christians also use the term Allah when reading or speaking Arabic. Similarly, the Spanish name for God is Dios and the German name is Gott; but all these terms refer to the same one God.

Slide 19: Monotheism: Belief in One God

Judaism, Christianity, and Islam are commonly referred to as the three monotheistic as well as Abrahamic faiths due to their belief in the same God and their common descent from Abraham. All three also have a shared origin and history in the Middle East. In addition to similar concepts of monotheism, adherents of these three world religions also believe in a succession of prophets and holy scriptures.

Slide 20: Angels

The second belief, also found in other faiths such as Christianity, is the belief in angels. Muslims believe that, unlike humans, angels do not possess free will, but were created to carry out God’s commands on earth. One of the most important angels is the Archangel Gabriel, who is believed to have brought divine revelation to the prophets, including the last prophet, Muhammad. Like some Christians, Muslims believe in other important angels such as Michael and Raphael.

Slide 21: Prophets

Muslims believe that prophets were chosen by God as messengers to teach two core messages: 1) worship God alone (monotheism); and 2) people should strive to live ethically by treating others as they wish to be treated themselves (the Golden Rule). Many of the prophets mentioned in the Qur’an are the same as those mentioned in the Jewish and Christian Bibles.

Slide 22: Prophets in the Qur’an

While Muslims believe that prophets were chosen for every community in history, the Qur’an mentions twenty-five prophets by name. They begin with Adam and include well-known biblical figures such as Noah, Abraham and his two sons Isaac and Ishmael, Moses, David, and Jesus. Muslims commonly name their children after the different prophets (in Arabic), since all these prophets are equally respected and revered. For example, Joseph is Yusuf in Arabic, Abraham is Ibrahim, and Moses is Musa. Muslims believe that there are hundreds of other prophets whose names have not been mentioned in the Qur’an.

Slide 23: Muhammad

Muslims believe that the last prophet was Muhammad, who was born in Mecca in the year 570 C.E. (Common Era) into a noble family. Muslims believe that in the year 610 C.E., at the age of 40, he was meditating in a cave near Mecca when he received the first revelation from God through the Angel Gabriel. These revelations continued for the next 23 years until his death in 632 C.E. In 615 C.E., many of the early Muslims migrated to neighboring Abyssinia (today known as Ethiopia), where a Christian king gave them refuge. Eventually, in the year 622 C.E., the majority of the early Muslims migrated to the neighboring town of Medina, where they were finally able to practice Islam openly since most of the people of the city embraced Islam and accepted the Prophet Muhammad as their leader. He died in 632 C.E. and was buried in Medina. (His grave is under the dome of the Prophet’s Mosque in Medina, the second holiest site for Muslims). After his death, Islam began to spread to neighboring areas and eventually to much of the world.

Slide 24: Abrahamic Holy Books

Muslims believe that some of these prophets were also messengers who received a holy scripture to serve as guidance for their followers after they had passed on. The Qur’an mentions five holy books or scriptures by name: the Scrolls revealed to Abraham, the Torah revealed to Moses, the Psalms revealed to David, the Gospel revealed to Jesus, and the Qur’an revealed to Muhammad. The Qur’an and Islamic tradition describe Christians and Jews as Ahl-al-Kitab, or “People of the Book,” because they follow a scripture that Muslims believe was divinely revealed in its original form.

Slide 25: Qur’an 

Muslims consider the Qur’an to be the last and final revelation from God. The term Qur’an literally means “reading” or “recitation.” Muslims believe the Qur’an was sent down by God through the Angel Gabriel to the Prophet Muhammad in Arabic over a period of 23 years. It contains many of the same stories about prophets that are found in the Bible, as well as similar commandments and prohibitions. The Qur’an is made up of around 6,000 verses, which are divided into 114 chapters, with longer chapters in the beginning and shorter chapters at the end. Millions of Muslims across the world, including in non-Arabic- speaking countries, have memorized the entirety of the Qur’an by heart. While originally revealed in Arabic, the Qur’an has been translated into various languages, including numerous different English translations.

Slide 26: Prophetic Sayings

Another important source for Muslims, second to the Qur’an in importance, is the Hadith, or sayings of the Prophet Muhammad. Another exchangeable term, Sunnah, refers to the practice of the Prophet Muhammad. Unlike an which is a single book, there are thousands of these sayings and accounts. The many volumes of Hadith contain sayings that cover a variety of subjects, such as honesty, humility, generosity, and kindness to family members, neighbors, and animals. The Hadith also provide details about how to perform acts of worship such as praying, fasting, or making the pilgrimage to Mecca, in addition to further explanation of Qur’anic teachings.

Slide 27: Afterlife

Muslims, like followers of other faiths, believe that eventually this world and everyone in it will come to an end, and that on the Day of Judgment all of humanity will be brought back to life to be judged by God for their actions in this life. Like many Christians, Muslims believe that those who led a righteous life and followed God’s guidance will be rewarded with heaven, while those who rejected God’s guidance and led an evil life will be punished with hell. The concepts of heaven and hell are based on the principles of accountability and responsibility as well as the belief that there are consequences for one’s actions.

Slide 28: God’s Will

Lastly, Muslims believe in what is known as God’s Will or Divine Will. This is the concept that God has knowledge and control over all that happens in creation, an idea that is shared by other faith traditions. For a Muslim, this means that everything that occurs in the world happens for a reason, which may not be obvious or known.  This belief gives Muslims a sense of comfort in the face of hardship. At the same time, Muslims believe that human beings have freedom of choice in their actions.

Slide 29: Spiritual Support for Muslims: Five Pillars of Islam

Muslims observe what are called the Five Pillars of Islam to help remember and establish a spiritual relationship with God. These acts are called “pillars” because they provide spiritual support for a Muslim, just as pillars provide support for a building. The pillars include the profession of faith or shahadah, five daily prayers or salat, a required donation or zakat, fasting in the month of Ramadan or sawm, and performing a pilgrimage to Mecca or hajj.

Slide 30: Profession of Faith: Shahadah

The profession of faith or shahadah is the first pillar of Islam. It is a two-part statement, which reads, “There is no god but God, and Muhammad is His Messenger.” These two short statements summarize the Muslim creed by affirming monotheism as well as the belief in the prophethood of Muhammad, and by extension in the revelation which was sent to him.

Slide 31: Daily Prayers: Salat

The second pillar is prayer, or salat in Arabic. Observant Muslims pray five times a day: before sunrise, around noon, in the afternoon, after sunset, and at night. The prayer times are determined by the movement of the sun and vary based on the time of year. The window of time during which one can perform a specific prayer is a two-to-four-hour time period, also dependent on the time of year. Each prayer lasts five to ten minutes, depending on the number of verses recited. The prayers are physical, mental, and spiritual, and incorporate specific movements and recitations from the Qur’an as well as supplications from the prophetic tradition. Daily prayers remind Muslims throughout the day of their relationship with God and the need to avoid harmful actions.

Slide 32: Mosque: Masjid

A Muslim house of worship is called a mosque or masjid in Arabic, which means “place of prostration.” Inside the prayer hall of a mosque there are generally no chairs or pews, except for people who cannot pray standing, only an expansive carpeted space. To keep the carpets clean, worshippers remove their shoes when they enter a prayer hall. On Fridays, in place of the regular noon prayer, Muslims attend a weekly service at the mosque that includes a short sermon delivered by a prayer leader or knowledgeable member of the community followed by a congregational prayer.

Slide 33: Required Donation: Zakat

The third pillar is a required donation, in Arabic known as zakat. Once a year, Muslims are required to donate 2.5% of their excess wealth. This excludes money needed for normal expenses, such as food or rent. The purpose of zakat is to help the needy and encourage compassion and generosity. Muslims generally donate to charitable organizations or mosques who distribute the money to those in need, such as the poor, refugees, orphans, victims of natural disasters, and others.

Slide 34: Fasting: Sawm

The fourth pillar is fasting in the month of Ramadan, referred to as sawm in Arabic. Because Ramadan follows the lunar calendar, the month rotates through the seasons, moving eleven days earlier each year. Ramadan is the month in which the Qur’an was first revealed and is a period of contemplation on its meaning. It is also a month of fasting, extra worship, charity, self-purification, and drawing closer to God.

In Ramadan, Muslims abstain from food and drink during the sunlight hours as a means of learning self-control, gratitude, and compassion for those less fortunate. Ramadan is a month of intense spiritual rejuvenation with a heightened focus on devotion, during which Muslims spend extra time reading the Qur’an and performing special prayers. Ramadan is also a time for greater self-awareness, introspection, and cultivating good character. Muslims commonly invite family and friends to fast-breaking dinners, and many mosques hold community dinners.

Those who are unable to fast, such as pregnant or nursing women, the sick, or elderly, are exempt from fasting and can make up the missed fasts later if they are able to. If they are unable to make up missed fasts, they can donate money to a needy person for the days they missed. Children under the age of puberty are not required to fast, but often choose to fast in emulation of their older family members.

Slide 35: Pilgrimage to Mecca: Hajj

The fifth and final pillar is the pilgrimage to Mecca, known as hajj in Arabic. Once in a lifetime, every adult Muslim with the physical and financial ability to do so should travel to the holy city of Mecca to perform the pilgrimage. Hajj is a commemoration of the trust and reliance on God shown by the Prophet Abraham, his wife Hajar, and his sons Isaac and Ishmael. It is a large communal event, as two to three million Muslims of diverse backgrounds gather to perform the same rituals over a period of five days in and around Mecca. Hajj represents the equality and unity of all pilgrims gathering in one place to worship God.

Slide 36: Ka‘bah

The Ka‘bah, located in Mecca, is the focal point of the Hajj, as well as the direction towards which Muslims pray throughout the year. (Muslims in Mecca pray towards the Ka’bah while Muslims outside of Mecca pray towards Mecca.) Muslims believe that it was built by the Prophet Abraham and his son Ishmael, who consecrated it as the first house of worship of the One God. According to some accounts, the original structure was first built by Adam.

Slide 37: Muslim Holidays

Muslims celebrate two major holidays which correspond with two of the pillars just described: Eid ul-Fitr or the “Festival of Breaking the Fast,” and Eid ul-Adha or the “Festival of the Sacrifice.” The first, Eid ul-Fitr, is a three-day holiday at the conclusion of Ramadan, celebrating the successful completion of the month of fasting. The second, Eid ul-Adha, is celebrated during the time of hajj. Both holidays begin with a special congregational prayer, followed by a short sermon. Children receive new clothes, money, or other gifts. After the prayers, there are festivities such as rides, games, and other fun activities for children as well as lots of good food. Both holidays are also lunar which means they move eleven days earlier each year. After the prayers, there are festivities such as rides, games, and other fun activities for children as well as lots of good food. Both holidays are also lunar which means they move eleven days earlier each year.

Slide 38: Faith and Action

Islam emphasizes the importance of both faith and action. While the Five Pillars aim at cultivating a relationship with God through acts of worship, Muslims are also instructed to put their faith into action by doing good deeds. Most actions prescribed for Muslims involve positive behavior towards other people. As in most religions, Islamic teachings encourage such actions and characteristics as generosity, kindness, honesty, sincerity, and humility, to name a few.

Slide 39: Ihsan: Excellence in Character and All Actions 

The highest dimension for Muslims, and the goal of the first two (beliefs and practices), is excellence in character and all actions. This is referred to as ihsan in Arabic. This excellence involves both one’s spiritual relationship with God and one’s interactions with other people. Central to attaining excellence in one’s character and actions is upholding the Golden Rule, a precept emphasized in all religions.

Slide 40: The Golden Rule

Some version of the Golden Rule (also referred to as the “Ethic of Reciprocity”) is found in the teachings of nearly every religion. It is often regarded as the most concise principle of ethics and the core tenet for interacting with our fellow humans. It is also a major teaching in most religions, stated in a variety of ways. The Prophet Muhammad said, “None of you are real believers until you wish for others what you wish for yourself.” On the slide are different versions of the Golden Rule in the major religions.

Slide 41: Addressing Common Misconceptions

There are numerous misconceptions about Muslims and their faith. This section addresses some of the most common ones. But first we will examine the role and impact of Islamophobia.

Slide 42: Islamophobia Defined

Many of the misconceptions that people have about Muslims and their faith come from Islamophobia. The Runnymede Trust in Great Britain, one of the earliest organizations to document Islamophobia, defines Islamophobia as “anti-Muslim racism,” which commonly portrays Muslims and their cultures as monolithic, static, and unresponsive to change; separate, “other,” and not sharing common values with other cultures; inferior to the West; irrational, primitive, and sexist; violent, aggressive, and supportive of terrorism; engaged in a clash of civilizations; and as a political ideology, not a religion. Anti-Muslim hostility is therefore seen as natural and is used to justify discriminatory practices towards Muslims and the exclusion of Muslims from mainstream society.[iv]

Slide 43: Systemic Islamophobia

Today Islamophobia has become a form of systemic racism which impacts Muslims in various institutions and in society at large. In education, textbooks and other resources often cast Muslims as antiquated and incompatible with modernity, sexist and oppressive towards women, or as violent terrorists.

In literature, both fiction and non-fiction books generally portray Muslims as backwards and sexist and there is a plethora of books about the supposed problems with both Islam and Muslims.

In the media, coverage of Islam and Muslims is generally negative. A 2018 Washington Post study of tens of thousands of articles mentioning Muslims or Islam found that 78% are negative, even when not covering terrorism; other studies have shown that “news coverage of Muslims is more negative than of other minority groups.”[v] Studies also show that terror attacks by Muslims in the US receive 3.5 times as much media coverage as attacks by non-Muslims.[vi]

In Hollywood, representations of Muslims and Arabs have consistently been stereotypical as in the original version of Disney’s Aladdin. Video games are often situated in the Middle East and popular games like Call of Duty reinforce stereotypes that Muslims are bad guys or terrorists.

Islamophobic campaigns across the country in recent years have targeted the building of new mosques. Biased government policies such as the 2017 travel ban have singled out Muslims based on a racialized view of them as all being a security threat.

Slide 44: Impact of Islamophobia: Public Perceptions

While Islamophobia increased greatly after 9/11, it has risen even more dramatically in the last few years. According to a 2019 YouGov poll, only 15% of Americans have a favorable view of Islam, while 37% have an unfavorable view. 56% are “very concerned” or “fairly concerned” about a possible rise of extremism in Islam.[vii] A 2017 Pew summary of reports found that 41% of Americans believe Islam encourages violence more than other faiths and that 50% of Americans believe Islam is not part of mainstream American society.[viii]

Slide 45: Impact of Islamophobia: Muslim Experiences 

According to a 2021 UC Berkeley report, 95% of Muslim Americans believe that Islamophobia is a problem in the U.S., and 94% report that Islamophobia affects their emotional and mental well-being. Over two-thirds (68%) of those surveyed reported that they have personally experienced Islamophobia in their lifetimes. Among the latter, 76% responded that they experienced Islamophobia recently. The report showed higher rates of personal experience with Islamophobia for American-born Muslims (82% compared to 58% of foreign-born respondents); young adults (81% of respondents ages 18–29); and women (77% compared to 57% of men. Additionally, most survey participants (88%) reported that they censor their speech or actions out of fear of how people might respond or react to them. [ix]

Slide 46: Institutionalized Islamophobia

A 2022 ISPU poll found that, as in past years, Muslim Americans were the most likely group to report religious discrimination (62%), followed by Jewish Americans (52%). In comparison, 27% of Catholics, 30% of Protestants, 32% of White Evangelicals, 13% of the nonaffiliated, and 26% of the general public reported facing discrimination because of their religion. Among those who experienced religious discrimination in the past year, 43% of Muslims reported facing it from co-workers (compared with 29% among Jewish Americans and 23% of the general public). Muslims are also more likely than the general public to experience discrimination on social media (56% of Muslims, 51% of Jews, and 45% of the general public). Additionally, Muslims are more likely to experience religious discrimination in institutional settings such as at the airport (44% vs. 3%), when interacting with law enforcement (38% vs. 10%), when applying for a job (37% vs. 6%), and when seeking healthcare services (27% vs. 8%). In these settings, Muslim men and women were equally likely to face discrimination.[x]

Slide 47: Moderation in Religion

One of the most prevalent Islamophobic tropes is that Muslims are extremists or terrorist. However, according to Islamic teachings, moderation is encouraged in all aspects of life while extremism is discouraged and terrorism is forbidden under any circumstance or for any reason. The Qur’an specifically condemns taking an innocent life, and murder is considered one of the most serious crimes. Suicide is also forbidden. Even in a state of war, there are strict rules that prohibit attacking non-combatants, particularly women, children, the elderly, and clergy.

Slide 48: Gender Equity

Another common stereotype is that Muslim women are oppressed. In reality, with a billion Muslim women worldwide, they live varied lives, and there is great diversity in how Muslim women are viewed and treated. Many factors impact the treatment or experience of women, including their level of education, profession, socio-economic status, and the political situation in the country where they live, which varies across different Muslim-majority countries and communities. In terms of religious teachings, the Qur’an emphasizes the spiritual equality of men and women and affords women many rights that were progressive for their time, including the right to earn and keep their earnings and inheritance and to marry and divorce by their own choice. Today a growing number of Muslim women worldwide are well-educated professionals, including physicians, engineers, lawyers, and businesswomen. Sixteen women have even served as heads of state in populous countries such as Bangladesh, Pakistan, Turkey, and Indonesia as well as in smaller countries.

Slide 49: Views of Other Religions 

This section looks at some of the pluralistic teachings in the Qur’an and commonalities between Islam and other religions, particularly the other Abrahamic faiths, Judaism and Christianity.

Slide 50: Theology of Religious Pluralism

The Qur’an emphasizes the common origin and humanity of all people. This oft-quoted Qur’anic verse states that the only measure of superiority among people and groups is in righteousness: “O humankind, We created you from a male and a female, and We made you races and tribes for you to get to know each other. The most noble of you in the sight of God are those of you who are most conscientious. And God is omniscient, fully aware.” (Qur’an 49:13) The Qur’an also states that diversity in religion is part of God’s plan and that the goal of all religious traditions is to do good: “For each of them We have established a law, and a revealed way. And if God wished, God would have made you a single nation; but the intent is to test you in what God has given you. So let your goals be everything good. Your destiny, everyone, is to God, Who will tell you about that wherein you differed.” (Qur’an 5:48)

Slide 51: Shared Traditions with Abrahamic Religions

Islam shares much with the other Abrahamic traditions, Judaism and Christianity. Abraham, whom Muslims revere as a major prophet, is foundational in all three faiths and is often referred to as the “father of monotheism” for his unwavering faith in God. As the father of Ishmael and Isaac, he is also the progenitor of all three traditions. Muslims share many of the beliefs and practices of the other Abrahamic traditions, including the belief in and worship of One God, teachings reflected in the Ten Commandments, common prophets and their stories, the centrality of sacred scripture, and practices such as prayer and charity.

Slide 52: Islam and Judaism

Moses is mentioned more than any other prophet in the Qur’an and is regarded as one of the most important and revered messengers. The story of Moses in the Qur’an is similar to the narrative in the Bible, including the story of his adoption and upbringing in the Pharaoh’s household, followed by his struggles and eventual success in freeing the Israelites from bondage in Egypt. The Qur’an concludes his story with the revelation of the Torah.

Slide 53: Islam and Christianity

The Qur’an also views Jesus as a very special messenger, born to the Virgin Mary, who is revered as the most righteous and honored of all women: “And the angels said, ‘O Mary, God has chosen you and purified you, chosen you over the women of all peoples.’” (Qur’an 3:42) The Qur’an describes the miraculous birth of Jesus, his many miracles, and his high spiritual rank: “The angels said ‘O Mary, God gives you good news of a word from God, named the Messiah, Jesus Son of Mary, honored in the world and the hereafter, and one of the intimates of God.’” (Qur’an 3:45)

Slide 54: Shared Ideals with All Religions

One can also find many shared ideals with all religions in the Qur’an. These include mercy towards all creation, including plants and animals; the sanctity of human life; respect for human dignity and rights; universal brotherhood and sisterhood that is rooted in unbiased justice towards all people; and peaceful coexistence among diverse people that suits the situation of modern-day, heterogeneous America.

Slide 55: Shared Practices Among Religions

There are also a number of shared practices among religions. Most religions have some version of prayer or worship, often at specific intervals or times of the day or week. Many religions also encourage their adherents to engage in some sort of periodic fasting or giving up of a particular food for a period of time to develop spiritual discipline. Similarly, giving charity to those who are less fortunate is encouraged in most religions. Finally, members of many major religions participate in pilgrimages or visits to holy sites.

Slide 56: Salam alaikum: “Peace be upon you”

Thanks for your interest and we hope that this information was useful. Salam alaikum – “peace be upon you!”

End Notes

[i] “Muslim Population by Country 2023,” World Population Review, https://worldpopulationreview.com/country-rankings/muslim-population-by-country.

[ii] Dalia Mogahed and Azka Mahmood, “American Muslim Poll 2019,” The Institute for Social Policy and Understanding, April 29, 2019, https://www.ispu.org/american-muslim-poll-2019-full-report/.

[iii] Dalia Mogahed and Youssef Chouhoud, “American Muslim Poll 2017: Muslims at the Crossroads,” https://www.ispu.org/wp-content/uploads/2017/03/American-Muslim-Poll-2017-Report.pdf.

[iv] “Islamophobia: A Challenge For Us All,” Runnymede, 1997, https://www.runnymedetrust.org/publications/islamophobia-a-challenge-for-us-all.

[v] Erik Bleich and A. Maurits van der Veen, “Newspaper coverage of Muslims is negative. And it’s not because of terrorism,” The Washington Post, December 20, 2018, https://www.washingtonpost.com/news/monkey-cage/wp/2018/12/20/newspaper-coverage-of-muslims-is-negative-and-its-not-because-of-terrorism/.

[vi] Erin Kearns, Allison Betus, and Anthony Lemieux, “Why Do Some Terrorist Attacks Receive More Media Attention Than Others?,” Justice Quarterly, February 4, 2020, https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2928138.

[vii] Joel Rogers de Waal, “Western/MENA attitudes to religion portray a lack of faith in common values,” YouGov, February 3, 2019, https://yougov.co.uk/topics/international/articles-reports/2019/02/03/westernmena-attitudes-religion-portray-lack-faith-.

[viii] Michael Lipka, “Muslims and Islam: Key findings in the U.S. and around the world,” Pew Research Center, August 9, 2017, https://www.pewresearch.org/fact-tank/2017/08/09/muslims-and-islam-key-findings-in-the-u-s-and-around-the-world/.

[ix] Elsadig Elsheikh and Basima Sisemore, “Islamophobia through the Eyes of Muslims: Assessing Perceptions, Experiences, and Impacts,” UC Berkeley Othering & Belonging Institute, September 2021, https://belonging.berkeley.edu/sites/default/files/2021-09/Islamophobia%20Through%20the%20Eyes%20of%20Muslims.pdf.

[x] Dalia Mogahed and Erum Ikramullah, “American Muslim Poll 2022,” The Institute for Social Policy and Understanding, August, 2022, https://www.ispu.org/american-muslim-poll-2022-full-report/.