Undoubtedly, we are living in a time of tribulations, trials as dark as the night, leaving even the wise perplexed. A man might wake up as a believer and go to bed as a disbeliever or go to bed as a believer and wake up as a disbeliever. This current reality resembles and confirms the hadith narrated by Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Do good deeds before trials come like portions of a dark night when a man will be a believer in the morning and an infidel in the evening, and a believer in the evening and an infidel in the morning, selling his religion for some worldly goods." ⁽¹⁾.

Among these dangerous and destructive tribulations is the "fitnah of the new atheism." In recent years, we have begun to hear of a wave of new atheism spreading across the East and West. Its rapid growth among various segments of society, especially among the youth, has been confirmed, turning it into a trend that many students in modern universities and institutes adopt.

The existence of Allah, the Exalted, is a truth that no two individuals can dispute, nor can any rational person deny. Reason, even before revelation, attests to the existence of Allah, who is the Creator and Sustainer of this universe. The intellect decisively confirms that the world's existence in such a magnificent form and precise order, with all its perfect actions and beautiful designs, cannot be without the existence of Allah, the Ever-Living, the All-Powerful, the All-Hearing, the All-Seeing, the Strong, and the Mighty.

Furthermore, every motion and stillness in this world testifies to His existence and proclaims His Oneness. As Abu Al-Atahiya (died 211 AH) said:

How astonishing it is that Allah is disobeyed,
And how can a denier reject His existence?

In everything, there is a sign,
Pointing to the fact that He is One.

Indeed, in every movement and stillness,
There is an everlasting witness to Allah. ⁽²⁾

Ultimately, the system of this world and its existence in the most appropriate and optimal manner is a clear rational proof—like the midday sun—of the existence of the Creator. This reality requires no proof for anyone with eyes to see, ears to hear, and a mind to comprehend.

"It is not valid in understanding,
If daylight requires proof."⁽³⁾

Despite all of this, there exists a small group whose hearts Allah has sealed, whose ears are deafened, and whose eyes are veiled. They deny the existence of Allah, the Exalted, and deviate from the truth. These atheists have begun to spread their false ideas around the world at an alarming rate and in great numbers. This article sheds light on the challenges facing the Muslim Ummah, both Arabs and non-Arabs, from this atheistic fitnah, and the responsibilities of individuals and groups, particularly scholars, in confronting and combating it.

Before delving into the topic, it is appropriate to provide a definition of atheism and its three famous types so that the reader can approach the subject with knowledge and clarity.

Definition of Atheism:

Linguistic meaning: Atheism in Arabic means deviating from the intended path. ⁽⁴⁾

It is said: "The person deviated from religion" or "The person deviated in religion," meaning they strayed from it, opposed it, or blasphemed against it by associating partners with Allah. ⁽⁵⁾

Terminological meaning:

In terminology, the term "atheism" is used in several senses. Sometimes it refers to "denial of Allah's existence." Other times, it refers to "associating partners with Allah." At times, it means "turning away from Allah's religion," or "distorting the religion of Allah."

In modern times, the term "atheism" is commonly used to describe those who deny the existence of Allah and claim that the world has no deity and that matter is the origin of all existence.

According to "Al-Ma'ani Dictionary," atheism is defined as the denial of the Creator's existence and all the consequences thereof. ⁽⁶⁾

The Three Types of Atheism:

I will provide you with an introduction to each of these three types, quoted from the book "Militia of Atheism: An Introduction to New Atheism" as follows:

(1) Positive Atheism:

Also referred to as "Hard Atheism" (Atheism), this type asserts the absence of a Creator. Its adherents deny divine revelation, prophethood, and religion altogether. Some sects, like Buddhism, practice certain rituals and believe in some unseen matters, but they do not acknowledge Allah as the core of their belief system. For them, religion is merely a means to attain wisdom, happiness, and human perfection.

(2) Negative Atheism:

Also known as "Agnosticism," this form does not affirm the existence of a Creator but also does not deny it. Instead, agnostics claim they lack evidence to affirm Allah’s existence and, simultaneously, lack evidence to deny it. They take a neutral stance, leaving the question of the Creator’s existence open-ended without providing an answer. Some agnostics believe it is possible to find an answer but see the evidence for and against as equally balanced. Others reject the possibility of ever answering this question due to the absence of tools to do so.

(3) Deism

This is a belief system in which one affirms the existence of a Creator for this universe but denies the Creator’s involvement in it through revelation or messages. From this perspective, the Creator created the world and then abandoned it, imposing no obligations of faith or religious practice on creation. The Creator, in this belief, does not hear the prayers of those who call upon Him, nor does He intervene in worldly affairs through miracles or extraordinary events. He neither sent messengers nor revealed laws. Knowing this Creator, in this view, is achieved only through contemplating the universe and rational deduction, without relying on the reports of prophets, messengers, or knowledge derived from revelation. ⁽⁷⁾

The Concept of New Atheism

New atheism, referred to in English as New Atheism or Modern Atheism, is defined as a deviation from the truth and an attempt to reinforce the denial of the existence of Allah, as well as the denial of His creation of the universe and everything within it.

Dr. Abdullah Al-Ajiri notes that it seems the first person to coin the term "new atheism" (New Atheism) was Jerry Wolfe in an article published in 2006 in the British magazine Wired, titled "The Church of the Non-Believers." ⁽⁸⁾

This type of atheism differs significantly from traditional atheism. New atheism not only rejects belief in Allah but also extends to intellectual and cultural challenges that impact the identity of individuals and societies.

Challenges Facing the Muslim Ummah

It is an undeniable reality that the Muslim Ummah faces several challenges from this wave of atheism. These challenges can be summarized into two main issues:

1. Its Concealment and Disguise

2. Its Rapid Spread

1. Concealment and Disguise

One of the significant challenges posed by new atheism is that it does not present itself in its true form. Rather, it hides under the guise of a philosophy of life, masks itself as a defense of freedoms, and cloaks itself in modes of thinking and scientific reasoning. This disguise makes it appealing to young men and women, as well as students in schools and universities, allowing atheistic ideas to infiltrate their environments and spread among them. This leads many to unknowingly fall prey to atheism as easily as consuming a morsel of food.

How many students have lost their faith without realizing it! How many young women have forsaken their belief without being aware of it! How many young men have abandoned their creed unknowingly! And how many young women have been stripped of their Islam without even noticing!

One expert on education in modern schools, colleges, and universities described most students today as being on the brink of a collapse in faith.

2. Rapid Spread

The second challenge is the rapid spread of atheism. The number of atheists today has reached seven percent of the world's population, according to official statistics.

If we closely examine the reasons for this spread, we will find that atheists—may Allah curse them—attempt to disseminate their ideas and promote their atheism through two primary avenues:

1. The Real World

2. The Virtual World

A. In the Real World

Dr. Abdullah Al-Ajiri outlines in detail the manifestations of atheistic propaganda in his book Militia of Atheism. A few of these are summarized as follows:

1. Propagating atheism through films and songs, as there are hundreds of films and dozens of songs created to promote atheism. ⁽⁹⁾

2. Using street advertisements to advocate atheism. ⁽¹⁰⁾

3. Placing atheistic slogans on public transportation, such as buses. ⁽¹¹⁾

4. Spreading atheism through clothing and shirts bearing atheistic messages. ⁽¹²⁾

5. Using car stickers with atheistic slogans as a means of propaganda. ⁽¹³⁾

6. Writing books on atheism with captivating styles, compelling phrases, and clear ideas, which have become a driving force behind new atheism. ⁽¹⁴⁾

7. Establishing atheistic institutions that work day and night to disseminate atheistic ideas. ⁽¹⁵⁾

B. In the Virtual World

Atheists exploit the internet and social media to spread their deviant ideas. They run YouTube channels that broadcast atheistic TV and radio programs, as well as animated films for children promoting atheistic concepts. They also maintain Facebook pages that share atheistic content in both visual and written formats. All of these efforts have played a significant role in spreading atheism like wildfire across the East and the West.

Regarding this, Dr. Abdullah Al-Ajiri, in his book Militia of Atheism, highlights the alarming pace of this spread. He states: "I was convinced that this wave of new atheism sweeping through Western societies would eventually knock on our doors, but I did not expect it to happen this quickly." ⁽¹⁶⁾

This atheism has become an intellectual and ideological challenge in our contemporary world. It is imperative for the Muslim Ummah, both Arabs and non-Arabs, in the East and the West, to combat it using all available resources.

Even the renowned Islamic thinker Sheikh Abu Al-Hasan Ali Al-Hassani Al-Nadwi (may Allah have mercy on him) [died 1420 AH] emphasized the duty of scholars in confronting this fitnah. He said: "If Abu Hanifa, Malik, Shafi'i, and Ahmad (may Allah have mercy on them) were alive in this era, they might have ceased writing about jurisprudence and directed their efforts toward refuting this fitnah." ⁽¹⁷⁾

Now, here are some solutions to confront this trial, so that the writer of these lines is among those who diagnose the disease and prescribe the remedy:

1. Adhering to the Book of Allah and the Sunnah of His Messenger
These are the firm rope of Allah and the foundation of the religion, and in them lies salvation for those who hold fast to them. Al-Hakim narrated from the hadith of Ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: “O people, indeed I have left among you that which, if you hold fast to it, you shall not go astray: The Book of Allah and my family, the people of my house.” ⁽¹⁸⁾

2. Awakening Islamic Awareness
This involves instilling awareness in the hearts of Muslims and highlighting the dangers of this trial to the Muslim Ummah through Friday sermons and public addresses.

3. Proper Islamic Education for Youth
Raising young men and women with sound Islamic education that rejects deviant ideas by organizing lectures in schools, colleges, and modern universities.

4. Reminding Muslims of the Depth of Faith
Emphasizing that belief in Allah is not merely an intellectual or rational matter, but a profound spiritual relationship with Allah, the Creator.

5. Instilling Pride in Tawheed
Cultivating pride in the belief in the Oneness of Allah and His attributes, fostering love for Allah in the hearts of children from a young age, and reinforcing the importance of Islamic beliefs as a safeguard against visible and hidden trials.

6. Establishing Specialized Centers
Founding centers focused on clarifying the concepts of faith and addressing atheism scientifically, religiously, and intellectually.

7. Trusting the Scholars of the Righteous Predecessors
Encouraging reliance on the scholars of the righteous predecessors in matters of Islam.

8. Creating Online Platforms
Launching pages and channels to explain the correct Islamic beliefs, namely, the beliefs of Ahlus-Sunnah wal-Jama’ah.

9. Training Specialized Scholars
Preparing scholars specifically trained to refute the doubts of atheists and their false ideas.

10. Warning Against Associating with Atheists
Advising Muslims, especially the youth and students, to avoid befriending atheists and cautioning against their company—whether in the real world or the virtual one. Their companionship is influential. Imam Al-Dhahabi [d. 748 AH], in his well-known book Siyar A‘lam al-Nubala, while discussing Al-Rawandi, said: “Al-Rawandi, the heretic and enemy of the religion, Abu Al-Hasan Ahmad bin Yahya Is’haq Al-Rawandi, authored writings attacking the religion. He used to associate with the Rafidah (Shi’a) and heretics. When admonished, he would say: ‘I only want to know their views.’ Then he debated and exposed doubts and uncertainties.” ⁽¹⁹⁾

These are ten comprehensive solutions for combating this atheistic trial. It should be noted that these are not exhaustive or definitive but serve as guidance and direction.

In conclusion, confronting atheism, particularly new atheism, is not an easy task, but it is not impossible either. If we establish serious, practical, and clear plans and work diligently, sincerely, and with expertise to implement them, success is achievable.

We ask Allah to keep our hearts firm upon faith, to protect us from trials both apparent and hidden, to guide us on His straight path, and to help us reform ourselves and our societies. Allah is the Grantor of success and guidance.

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* Professor of Sharia Sciences and Arabic Language at Imdad-ul-Uloom School, Hyderabad

(1) Sahih Muslim, page or number: 118.
(2) Diwan Abi Al-Atahiyah (p. 122), Dar Beirut.
(3) Diwan Al-Mutanabbi (p. 343), Dar Al-Jeel.
(4) Lisan Al-Arab (13/177), Dar Sader, Beirut.
(5) Al-Maani Dictionary (online).
(6) Previous source.
(7) Militia of Atheism: An Introduction to Understanding New Atheism (pp. 19/20), Takween Center for Studies and Research.
(8) Ibid. (p. 17).
(9) Ibid. (p. 40).
(10) Ibid. (p. 40).
(11) Ibid. (p. 40).
(12) Ibid. (p. 42).
(13) Ibid. (p. 42).
(14) Ibid. (p. 35).
(15) Ibid. (p. 24).
(16) Ibid. (p. 9).
(17) Pa Jaa Siraagh Zindagi (p. 48).
(18) Al-Mustadrak ‘ala As-Sahihayn (1/284), Islamic Library.
(19) Siyar A‘lam al-Nubala (14/59), Mu’assasat ar-Risalah, Beirut.

Read this Article in Arabic

Attempts are being made to distort the perception of conversion to Islam by associating it with extremism and terrorism. Conversion has become a victim of general apathy towards religiosity in secular societies, which view religion as a phenomenon of the pre-modern and pre-Enlightenment eras. This has affected the general understanding of converting to Islam in Western societies, creating challenges for new Muslims. At the same time, however, these barriers have not deterred truth seekers from finding their path. It is a bitter journey, but its fruit is sweet. One new Muslim puts it aptly: "The Quran commands us to call ourselves Muslims, but we are on a journey to become true believers."

Catherine Huntley, a 21-year-old from England, recounts her experience:
"My journey began when I was studying Islam as part of a 'Religious Studies' subject in high school. It felt as though something inside me had shifted. I would spend my lunch breaks every day reading about Islam on the computer. I felt a peace in my heart, and nothing else seemed to matter anymore. I found myself, but the person I discovered within was unlike anyone I knew!

I would hide my headscarf and Islamic books in a drawer, far from my parents. When I finally told them, they were very upset, but my passion for Islam only grew. I began dressing modestly and fasting secretly during Ramadan. I was living two lives until, at 17, I could no longer wait and embraced Islam.

A week later, my mother rushed into my room, asking if I had something to tell her. She pulled out my certificate of conversion to Islam from its folder. ‘I think it would have been easier for her to find drugs or cigarettes in my room,’ I thought. ‘That would have been dismissed as youthful folly.’ I saw fear in her eyes as she asked, ‘Why would you give up your freedom for a foreign religion? Why would you want to join those terrorists?’

It was tough being a Muslim in my parents’ house. They disliked my prayers, calling them an 'obsession.' I would pray in front of my bedroom door, yet my mother would deliberately walk past me, asking, ‘Catherine, do you want a cup of tea?’

I heard my grandfather say, ‘Muslim women walk three steps behind their husbands.’ That angered me because it was a cultural practice, not religion. I intend to marry a Muslim who tells me, ‘A Muslim woman is a pearl, and her husband is the shell that protects her.’ Our wedding will be in a mosque. I doubt my family will attend. Thinking about how my wedding won't be as joyful as the stories where brides are surrounded by their families saddens me. But I hope my new life with my husband will bring greater happiness.” ⁽¹⁾

This real-life account honestly illustrates the challenges faced by some new Muslims, particularly the discomfort and rejection within families, mockery of their new faith, and the secrecy or interference in their worship. It also reveals the estrangement that sometimes arises when families do not partake in their children’s joyful occasions.

Beyond the family, barriers prevent adequate support for new converts until they firmly establish their faith. Michael Young, a British convert to Islam, highlights the lack of support from Muslims in Europe. He notes that since his conversion, he has known only two Muslims in his town—his neighbor and a coworker. He is puzzled by the absence of systematic, ongoing initiatives to support converts academically and socially.

Young emphasizes the need for mosque-goers to embrace and invite new Muslims into their homes. He warns strongly against relying on the internet as a source of Islamic knowledge, given its mix of beneficial, misleading, and harmful content. Additionally, he criticizes Friday sermons, especially in British universities, for focusing on political issues at the expense of personal development and purification, leaving those without proper knowledge vulnerable to extremist ideologies. ⁽²⁾

Some researchers argue that Islamic expansion in the past was not about imposing a new faith on people but about creating an institutional framework where Islam could thrive. Once an "Islamic atmosphere" was established, mass conversion occurred naturally and gradually. However, in the contemporary world, this institutional approach to dawah is no longer viable. Instead, pluralism, secular states, and the minority status of Muslims have made it unlikely for Islam to spread through dominance. The alternative is a "personal and heartfelt" approach, where individual transformation precedes institutional change. ⁽³⁾

One of the most significant challenges to Islamic dawah in Europe is skepticism about Muslims’ commitment to peaceful coexistence—a coexistence that nurtures the invitation to non-Muslims. Hostile campaigns led by media outlets, political parties, and extremist figures in Europe seek to undermine Muslims' credibility by employing ridicule, accusations, and provocations such as cartoons mocking the Prophet Muhammad ﷺ and the burning of the Quran.

In Britain, the challenges new Muslims face are ranked as follows ⁽⁴⁾:

1. Learning Arabic.

2. Family and friends’ reactions.

3. Acceptance within the local Muslim community.

4. Establishing a support network for new Muslims.

5. Gender interaction and social integration.

6. Accessing accurate Islamic knowledge.

7. Understanding the Quran.

8. Forming friendships with Muslims.

9. Financial and banking issues.

10. Learning Islamic worship practices.

11. Adopting Islamic greetings and etiquette.

12. Islamic dietary requirements.

Learning Arabic is a top priority for new Muslims, as it is the key to understanding Islamic acts of worship and the Quran. This places significant responsibility on Islamic institutions. Family and friends' reactions are the second challenge, followed by acceptance within the local Muslim community. The risk of isolation looms if social support networks are unavailable.

A 2020 PhD thesis titled "Conversion to Islam and Family Relations in Contemporary Britain," submitted to the University of Cambridge, highlights the challenges some converts face in a liberal society. Through interviews with new Muslims, the thesis explores their experiences within families and society. One participant sums up the experience of converting to Islam in 21st-century Britain as being torn between two worlds: devout Muslims who understand their beliefs but are difficult to relate to in lifestyle, and "liberal" non-Muslims who share their lifestyle but not their beliefs. ⁽⁵⁾

As solutions to these challenges, born Muslims should not expect their convert brethren to adopt the same regional or cultural traditions. Conversion is solidified after uttering the Shahada by aligning the heart, spirit, and mind completely. However, cultural heritage can divert converts' focus from belief to lifestyle, making the journey difficult despite the spiritual joy and contentment it brings. Mosques and institutions must be open and supportive through structured programs to help converts integrate with the Muslim community, gain knowledge, and find reassurance.

The misconceptions about converts must also be challenged. A study of British newspaper content from 2001 to 2010 found that 62% of articles linked conversion to Islam with terrorism, and 14% with fundamentalism.

Remarkably, despite this hostile climate, people continue to embrace Islam in large numbers. This divine guidance often stems from studying the Quran, the Prophet’s biography, or comparative religion, but sometimes it emerges from a small, touching gesture, a fruitful interaction, or a heartfelt discussion whose impact may not be immediately evident.

Allah guides hearts and changes lives. You encounter people you would never expect to embrace Islam who do so through the mercy and will of Allah.

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(1) Harris, Young British Female Muslim: Thousands of young British women living in the UK decide to convert to Islam, The Times, 29 May 2010.

(2) Young, Frustrations of a Muslim Convert, The American Muslim, 4 April 2006.

(3) Greil & Poston, “Islamic Da’wah in the West: Muslim Missionary Activity and the Dynamics of Conversion to Islam,” Review of Religious Research. 35, 2, (1993): 185.

(4) Brice, A minority within a minority, report on converts to Islam in the United Kingdom, London: Faith Matters, 2010: 22.

(5) Ramahi, “Conversion to Islam and family relations in contemporary Britain”, (PhD thesis, University of Cambridge, 2020).

Read this Article in Arabic

Difference between Challenge and Problem:

First, let's begin by distinguishing between a challenge and a problem, to understand the magnitude of the responsibility placed on Muslims living abroad for “Expatriation”. But first, what is Expatriation?

More than two decades ago, with the expansion of internet services across the globe, the world has effectively become a small village, where geographical and nationality boundaries no longer hinder the exchange of cultures. As a result, alienation is no longer tied to physical location but has shifted to cultural and intellectual dimensions. In particular, this has led to a profound sense of alienation in terms of values. Today, we find many Muslims feeling like strangers, even in their own Islamic countries. Therefore, the discussion on "How the Muslim family faces challenges in the West" goes beyond the geographical context, as it addresses the broader alienation faced by Muslim families in our time, even when they remain in their homeland. This echoes the words of the Prophet: "Islam began as something strange and will return to being strange", :  "بدأ الإسلام غريبًا وسيعود غريبًا، فطوبى للغرباء"⁽¹⁾

The distinction between a challenge and a problem lies in their nature and impact. A challenge is a situation that, depending on how resources are utilized, can lead to either positive or negative strategic outcomes. It requires activating all available strengths to achieve a significant goal or to mitigate a major risk. On the other hand, a problem is a disruption in daily life that hinders personal goals and typically has multiple alternative solutions, either through resolution or by minimizing its harmful effects.

In the context of Muslim families living in the diaspora, residing in an environment that contradicts their values and obstructs their pursuit of goals is not merely a problem—it is a profound challenge. These contradictions often embed themselves into daily life, creating ongoing stress that is beyond individual control. If a person fails to engage positively with these external pressures, they risk being overwhelmed, leading to a loss of identity and the erosion of core values.

How do Muslim families navigate life in the diaspora? Unfortunately, comprehensive scientific studies on this issue, particularly with accurate statistics, are lacking. Most available research is based on personal experiences rather than rigorous data. From my own experience—visiting Canada regularly since 2011 and living here for nearly four years—Muslims’ interaction with the diaspora community can generally be divided into three broad approaches:

1. Isolation:

Out of fear of negative influences, some Muslims choose to isolate themselves, keeping their distance from the wider society. As a result, they miss out on shared Canadian social values and have little or no impact on the larger community.

2. Assimilation:

Others, unfortunately, abandon their religious ties and values entirely, becoming fully assimilated into the host culture, to the point of dissolving their Islamic identity.

3. Positive Engagement Without Compromising Identity:

The third group recognizes the challenge and actively engages with the host society while maintaining their Islamic principles. By embracing shared values that align with their faith and rejecting those that conflict, they contribute positively to society without losing their religious identity.

Some challenges facing Muslim families in the diaspora:

• 1- The effect of alienation on the marital relationship:

Family disintegration and marital disputes represent one of the major challenges faced by Muslim families in the diaspora are often compounded by the lack of Islamic infrastructure, such as Islamic family counselors, Islamic psychologists, and Sharia courts. This absence can aggravate marital disputes, as there are limited resources to mediate conflicts based on Islamic principles. While some Islamic centers offer arbitration services, many families do not follow through with the decisions made by these committees. A family that prioritizes the pleasure of Allah, with both spouses working together to cultivate love and compassion, often finds their relationship strengthened when living in a foreign land. The unfamiliar environment can unite them, making each spouse a source of support for the other. However, for families with deep-rooted conflicts, these issues tend to worsen in the diaspora, with the marital relationship deteriorating further.

• 2- Soliciting the wife in Western laws:

In some cases, wives may use Western laws as a tool to gain power in their relationships, particularly in situations of marital dispute. These laws, though offering rights and protections, can sometimes be perceived as enabling one spouse to act unjustly toward the other, if not used in the spirit of fairness and justice as taught in Islam. The key to successfully navigating these challenges lies in a strategic approach that encourages positive interaction with the broader society while maintaining one's Islamic values. By doing so, Muslim families can overcome the pressures they face and avoid falling into the extremes of isolation or assimilation.

Have Western laws led to a rise in divorce rates and empowered women to unfairly dominate men, or have they merely uncovered deep-seated family issues, long concealed by patriarchal traditions, unjust legal practices, and a flawed understanding of Islamic teachings? These laws may have opened the door for women, especially those who were oppressed, to seek the rights they had previously been denied in male-dominated systems. When this opportunity arose, many wives took the chance to seek justice. However, some have unfortunately responded to past oppression by acting unjustly in return, leveraging Western divorce laws—such as the right to claim half of the wealth—without considering fairness and equity. This raises an important question:

Have Western legal frameworks contributed to escalating marital conflicts and the breakdown of families, or have they simply exposed the underlying dysfunctions that existed within family structures but were masked by inequality?

From an Islamic family psychology perspective, it is critical to examine whether these laws challenge the integrity of the family or simply offer a legal platform for addressing long-standing grievances in an unjust system.

• 3- The ideas that our children may adopt between glow, hyperbole, and anomaly:

One of the most serious challenges facing our children today is the tension between extremes like hyperbole, neglect, and the increasing normalization of homosexuality. This issue is exacerbated when parents neglect their essential role in parenting and education, leaving their children increasingly attached to the virtual world. It is crucial to emphasize an important educational principle: "Others can only influence your child to the extent that you allow or overlook." In the diaspora, there are numerous Islamic activities for children of all ages, such as Quran recitation, memorization, and learning about Islamic heroes. However, even in Islamic countries—not just in the diaspora—there are also forces promoting intellectual deviation and immorality.

The foundation of a nurturing, stable home for children lies primarily within the marital relationship of the parents. A healthy marriage, built upon mutual affection, mercy, and adherence to Islamic principles, serves as the anchor that protects and guides children. When parents neglect their responsibilities in upbringing and education, they inadvertently open the door for negative external influences to impact their children.

Children are a direct reflection of their parents' actions, not merely their words. Therefore, establishing a strong, values-based marital bond is crucial in ensuring the home becomes the primary source of positive guidance and protection for the child. It is through this proactive, Islamically-grounded parenting approach that children are shielded from harmful societal influences. Blaming the environment, the internet, or other external factors is simply an excuse for parental shortcomings. As the Quran states, "Indeed, Allah will not change the condition of a people until they change what is in themselves" (Quran 13:11). The onus is on parents to take ownership of their responsibilities and create a nurturing, spiritually-rich home environment. By prioritizing the marital relationship, rooted in Islamic principles of love and mercy, parents can effectively instill core values and guide their children towards a positive, wholesome development. This proactive, interactive parenting, grounded in faith, is the surest way to safeguard children from negative influences and ensure their well-being.

• 4- Drugs, alcohol, sex, and bad friends:

While reliable statistical data on the spread of concerning societal trends among Arab youth may be limited, the anecdotal experiences shared by parents reflect a disconcerting reality. We must confront this challenge head-on, without resorting to denial or selective favoritism. The diasporic environment, by nature, exposes our children to a wider array of influences, which may amplify the perception of these issues. However, we cannot overlook the pervasive nature of certain harmful phenomena, even within our own communities. The most pernicious "friend" our children can have is the Internet - a domain that is boundless, unmoored from any cultural or moral grounding. As the digital realm becomes an increasingly integral part of our lives, the need to guide our children in navigating it with Islamic values and principles becomes paramount.

Rather than dismissing or demonizing these technological influences, we must approach the situation with an open heart and mind. Building a relationship of trust and confidence with our children allows them to engage us openly, without fear or shame, about the challenges they face. Instilling a strong foundation in the core tenets of the Islamic faith - including clear guidelines on permissible and forbidden conduct in all aspects of life - serves as a vital safeguard against the corrosive effects of harmful online content and behaviors. Ultimately, the most powerful antidote to these societal ills lies in the parents themselves. By embodying the Islamic way of life, both in word and deed, we can provide our children with a solid moral compass and the resilience to withstand the temptations of the modern world.

• 5- Parenting and Educational Legacy:

The Islamic family dynamic often carries with it a distinct set of parenting and educational practices, rooted in the cultural context from which it emerged. However, simply transplanting these methodologies without adapting them to the realities of the new environment can lead to conflicts and unintended consequences. It is critical to distinguish between the core, immutable principles of Islam, as outlined in the Quran and the Sunnah, and the cultural manifestations of these principles within various Islamic societies. While we hold firm faith and conviction in the divine sources of our religion, we must acknowledge that the way these teachings are interpreted and applied can vary across different contexts and communities.

One of the key mistakes in parenting and education is to blindly reproduce a particular approach, expecting the same results, without accounting for the variables of the new setting. The parenting and educational heritage of the Islamic world may not always align seamlessly with the curriculum and expectations of the modern, Western-influenced environment. In many cases, the approach to parenting and education in the countries of origin is often marked by an emphasis on authority, obedience, and even oppression. In contrast, the diaspora setting may prioritize persuasion, dialogue, and respect for individual rights. This clash of values and approaches can create a precarious situation for the children. For instance, children in the diaspora may be taught that they have the right to refuse anything they do not want, and that it is the duty of the community, including neighbors, to report any perceived violations of children's rights. This can put parents in a delicate position, where coercive tactics are no longer viable, and they must rely on the power of conviction and dialogue to instill Islamic values and practices. The great danger lies in the potential for children to become disillusioned with Islam, viewing it as a force of oppression rather than a source of guidance and spiritual nourishment. Parents must approach the task of raising their children with patience, empathy, and a deep understanding of the nuances of the new environment. The path forward lies in a careful reconciliation of Islamic principles with the realities of the diaspora setting. Parents must be willing to adapt their approaches while remaining steadfast in their commitment to instilling the core values of the faith. Through persuasion, open communication, and a deep investment in the child's well-being, parents can ensure that their children grow to be faithful, well-adjusted individuals, equipped to navigate the complexities of the modern world.

• 6- Psychological Defeat:

Many immigrants carry with them the worries and negative perceptions that drove them to seek a new home in the first place. They may be convinced of the inherent truth and superiority of their religion, leading them to wonder why their homeland appears to be lagging behind. This sense of disillusionment can manifest as a broken, withdrawn mentality that hinders their ability to fully engage and thrive within the new society. The lingering feelings of disappointment and inferiority regarding the state of the Muslim world can be a significant psychological burden. This internal conflict - of living in a developed, prosperous environment while harboring a deep-seated belief in the inherent greatness of their faith and culture - can lead to a profound sense of cognitive dissonance. Consequently, the representation of Muslims in positions of political power or within civic organizations may not be commensurate with their actual economic, scientific, or demographic strengths. This disparity can further exacerbate the feelings of disempowerment and marginalization, perpetuating a cycle of withdrawal and resignation. As an Islamic psychologist, it is crucial to address this issue of psychological defeat through a multi-faceted approach. First and foremost, we must create safe spaces for open dialogue, where individuals can confront and reconcile their conflicting emotions and beliefs. By fostering a nurturing environment of empathy and understanding, we can help them navigate the complexities of their identity and reframe their perspectives.

Secondly, we must emphasize the importance of constructive engagement and proactive contribution to the new society. Rather than succumbing to feelings of helplessness, we must encourage members of the community to leverage their unique skills, knowledge, and resources to make meaningful, positive impacts - both within the Muslim community and the larger societal context. Through this holistic approach, rooted in Islamic principles of self-reflection, resilience, and social responsibility, we can empower individuals to overcome the psychological barriers of defeat and embrace a more empowered, purposeful existence within their new environment.

• 7- The contradiction between household values and societal values:

The conflict that children may experience between the values instilled by their parents and the realities they observe in the broader societal context is indeed one of the most perilous challenges they can face. This dissonance can be deeply unsettling and lead to a crisis of faith and identity. On one hand, parents may emphasize the grandeur and noble principles of Islam, extolling the virtues of their religion and its teachings. They may speak with pride about the ideals of justice, equality, and the dignity of human life that are central to the Islamic worldview.

However, when children are confronted with the apparent deterioration of these values in the surrounding community - whether it be through the lack of respect for human rights, the disparities in the application of the law, or the perceived indifference towards various forms of work and contributions - it can create a profound sense of cognitive dissonance. The inability to reconcile the lofty, idealized vision of Islamic societies propagated at home with the tangible realities they witness in their immediate environment can lead children to doubt the very foundations of their faith. They may be tempted to place greater trust in the "dazzling material reality" of the diaspora community, which can appear to offer a more coherent and satisfying value system. We all as an Islamic community, it is our responsibility to address this challenge with empathy, wisdom, and a nuanced understanding of the complexities involved. We must create safe spaces for children to voice their doubts and concerns, and help them navigate the seemingly contradictory messages they receive.

Through open and honest dialogue, we can guide them to reconcile their faith with the realities of the modern world, equipping them with the tools to critically examine societal norms and practices while maintaining a steadfast commitment to the core principles of Islam. By doing so, we can help them forge a robust, integrated identity that celebrates the value of their religion while remaining grounded in the complexities of their lived experiences. Ultimately, the goal is to empower these children to become agents of positive change – individuals who can draw upon the timeless wisdom of their faith to address the shortcomings they observe in their communities, and who can strive to bridge the gap between the ideals of Islam and the realities of the modern world.

• 8- Random Islamic Organizations’ Action:

Although there are many Islamic institutions, most diaspora communities lack a central body to organize Islamic efforts under a cohesive strategy. This gap often leads to missed opportunities for cooperation, and at times even rivalry—not over material resources but in the quest for justice and influence. Islamic social work is often complicated by the importation of political and sectarian divisions, as external states supporting these institutions impose their own political agendas. The absence of coordinated Islamic social action undermines the potential for Islamic values of justice, solidarity, and mutual aid to be effectively realized in diaspora communities.

• 9- Marriage:

In general, young Muslim women tend to have a stronger commitment to religious values compared to their male counterparts. As a result, some young Muslim men live single “without marriage”, while others marry non-Muslim women. This creates a significant challenge for Muslim women seeking marriage in Western societies, which often becomes a burden for their families. It is perplexing that, despite living in the diaspora, some families still cling to traditional Eastern marriage customs with their excessive demands, further complicating the situation.

To understand the extent of the psychological pressures facing our children in public schools, one must recall the struggles we experienced during adolescence, even while growing up in conservative environments. Now, our children are growing up in a culture where matters of sexuality are as casual as daily life activities. While I do not have precise statistics on the current state of our children, the situation can often be seen in one of two ways: either they openly reject their parents' guidance and live freely, protected by laws that shield them from parental influence, or they lead double lives—appearing devout and obedient at home, yet lost and confused outside. Some, by the mercy of Allah, manage to occupy themselves in constructive ways, but the constant pressure of sexual temptation still leaves physical and psychological scars.

It’s crucial to address these issues by providing our youth with guidance and support that is both deeply rooted in Islamic principles and adaptive to the challenges they face in Western society. This balance can help them maintain their identity and well-being, without falling into internal conflicts or external pressures.

If these are some of the problems facing the Muslim family in the West, then How can it be confronted? (Continued)
---------------------- 

Dr. Yehia Othman

Marital Relationship and Family Counselor

+14169973277

This email address is being protected from spambots. You need JavaScript enabled to view it.

In our previous discussion, we explored the unique challenges faced by Muslim families in Western societies. Now, we'll build upon those insights by presenting practical strategies for the Islamic community to engage with and address these challenges.

I will address this by responding to a letter from one of our brothers seeking guidance. He writes, “I relied on Allah and made the decision to emigrate. Yet, I am apprehensive about facing a new society, particularly for my children who are now adults, and for my only daughter, who is in university. I’m also concerned, as one of my friends has two daughters in their thirties who remain unmarried. I fear that by moving, I may inadvertently expose my family to risks or weaken their faith. At the same time, I am aware of inspiring families whose children remain deeply committed, even more so than many in our own Islamic societies. How can I best protect my children from the challenges they may face in the diaspora while nurturing their faith?”

In recent decades, immigration from Muslim-majority countries has risen significantly for various reasons. While I am not a jurist to discuss the permissibility of immigration, I would like to focus on:

“The core challenges faced by Muslim families in the diaspora”. May Allah grant us wisdom and success in this effort.

The primary challenge for Muslims living abroad is how to fully embrace and live out our faith with confidence and pride while engaging meaningfully in our new societies? This includes fostering a strong, positive Muslim identity within ourselves and our families, one that is resilient in the face of societal pressures. It’s about more than just performing acts of worship; it’s about cultivating an environment where our Islamic values and ethics naturally shape our relationships, interactions, and contributions to the community. To achieve this, our focus should be directed toward three essential pillars:

1. Strengthening Inner Faith and Identity: Cultivate a profound understanding of Islam as an all-encompassing way of life rooted in love for Allah, compassion, and integrity. This involves educating children in a manner that connects them meaningfully to their faith through knowledge, reflection, and real-life experiences, fostering a strong sense of pride in their identity.
2. Building Positive Relationships: Foster open and honest communication within the family to discuss the realities and opportunities of living in a multicultural society. Such dialogue equips children to engage confidently with different viewpoints while preserving their self-assurance and sense of identity.
3. Contributing to Society with Ihsan (Excellence): Inspire each family member to actively participate in their community's social and political life, demonstrating values such as kindness, honesty, and reliability. By embodying these qualities, we not only reflect the true essence of Islam but also create opportunities to build bridges and foster positive impressions.

Our goal is to maintain a balance between preserving our Islamic identity and contributing proactively and positively to society. This approach not only safeguards our families from potential challenges but also enables them to flourish as beacons of Islamic values, serving as ambassadors of faith.

Engaging with the non-Muslim community while upholding Islamic principles means embracing beneficial opportunities and staying true to our values without being influenced by negative elements. Positive, ethical conduct, setting a good example, and unwavering adherence to Islamic teachings are crucial in this regard.

Muslim families must take deliberate steps to shield themselves from potentially harmful aspects of diaspora life. This involves nurturing closeness and resilience within the family unit, remaining firm in faith, and continually seeking Allah’s guidance and protection. This comprehensive approach highlights the importance of religious integrity while fostering constructive relationships and mutual understanding with others. Always remember that Allah, the Almighty, is the ultimate protector and guide in all endeavors.

• Faithfulness

Allah the Almighty states: “Say: Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of all the worlds (162), who has no partner. This is what I have been commanded, and I am the first of the Muslims (163).” (Surah Al-An’am: 162-163).

A Muslim, when motivated by a sincere intention to seek the pleasure of Allah and uphold His message, can embody excellence in all facets of life. This includes demonstrating high moral standards, fostering positive relationships with neighbors, and actively contributing to social and voluntary endeavors. These actions should align with Islamic principles, transcending habits, customs, and traditions that do not harmonize with those values. In this way, a Muslim acts not only as a participant in society but as a beacon of faithfulness, showing that devotion to Allah brings forth compassion, diligence, and authentic engagement with the new community.

From my point of view, promoting such faithfulness means encouraging individuals to align their intentions and actions with their spiritual goals, ensuring that every effort contributes to holistic well-being while maintaining their core Islamic values.

• Ensuring a Sense of Belonging to the Muslim Community:

In diaspora countries, living within established Muslim communities provides significant benefits to individuals and families, supporting both spiritual and emotional well-being. These advantages include:

- Access to Masjids: Regular access to masjids enables participation in prayers and religious activities, strengthening one's connection to faith.

- Community Support: Collaborative networks within the community offer support in child-rearing and foster positive, enriching relationships.

- Ease of Social Connections: These communities facilitate social interactions, including meeting new people, finding potential marriage partners, and building strong, supportive networks.

- Islamic Environment: Social activities, such as community trips and gatherings, align with Islamic values and offer an environment free from influences that may contradict religious teachings.

- Sense of Pride: Being part of such a community nurtures Islamic identity and instills pride through shared religious and cultural heritage.

- Moral and Material Support: The community provides crucial assistance during challenging times, ensuring families have the necessary support systems.

Although living in these communities may sometimes require longer commutes or come with higher costs, the benefits often far outweigh these considerations. Choosing to live within a strong Muslim community can profoundly improve one’s quality of life and promote spiritual well-being. This sense of belonging positively impacts mental and emotional health, fostering a resilient and confident Islamic identity that thrives amidst external challenges.

• Housing Close to the Masjid:

The Masjid represents the center of Islamic social activities, serving as more than just a place for prayer. It is a hub for community gatherings, educational programs, and social support networks. The Masjid fosters unity and engagement through events, discussions, and activities that align with Islamic teachings, promoting a sense of belonging and shared values among community members. For families, it becomes a focal point for nurturing a strong Islamic identity and maintaining cultural and religious connections, which is particularly significant in diaspora settings.

It is highly recommended to prioritize living as close to the Masjid as possible and to regularly pray there. While some jurisprudential opinions suggest that attending the Masjid is an obligation for those living nearby, this is often discussed within the context of Muslim-majority countries, where even a small percentage of residents attending would fill the space. However, in diaspora communities, the situation is different. Actively attending and supporting the Masjid is essential to maintaining its vitality and presence.

Praying in the Masjid not only fosters a stronger connection to the community but also instills this practice in children, making it an integral part of their upbringing. By choosing housing near the Masjid and emphasizing participation in its activities, families contribute to the spiritual growth and cohesion of the community, ensuring that the Masjid remains a vibrant center for worship and communal support.

• Children and Islamic Center:

One of the most crucial methodologies for ensuring the safety and well-being of the new generation is raising them within the environment of an Islamic center, which serves as an ideal incubator for Islamic parenting. Islamic centers provide a nurturing space where children can develop strong religious and moral foundations, surrounded by positive influences that align with Islamic teachings. This environment supports holistic development, fostering a sense of identity, belonging, and pride in their faith.

Growing up in such an environment allows children to absorb essential Islamic values through structured activities, community events, and role models who embody the principles of compassion, respect, and responsibility. The support system offered by Islamic centers also helps parents reinforce these teachings at home, creating consistency in the child's upbringing. This approach is vital for building resilience and self-confidence in young Muslims, enabling them to navigate challenges while maintaining their Islamic identity and contributing positively to the wider society.

• Islamic school or home schools:

Public schools, while free, often present challenges that can be detrimental to nurturing an Islamic identity. Therefore, choosing an Islamic school is not merely an option but an essential measure to protect children from potentially harmful influences and to foster an educational environment that aligns with Islamic values. Islamic schools play a crucial role in shaping students' knowledge, culture, and pride in their religious identity, as well as promoting academic excellence and moral development.

However, due to limited support and financial constraints, Islamic schools may be beyond the means of many families. In such cases, I advocate for the formation of community groups to manage and organize home-schooling initiatives. These home schools can offer a tailored curriculum that upholds Islamic principles, allowing parents to collaborate in providing a well-rounded education that maintains religious and cultural integrity. This approach not only makes Islamic education more accessible but also strengthens communal bonds and shared responsibility for nurturing future generations.

• Women’s Employment:

In diaspora communities, the pursuit of enhanced material well-being often leads to Muslim women entering the workforce. While this can contribute to financial stability, it frequently results in unintended consequences. The strain of balancing work and home life can lead to a decline in marital relationships and family cohesion, with the absence of the mother having profound effects on children.

As an Islamic family counselor, I stress that a wife's employment should be a choice driven by necessity, specifically to meet basic needs, and should ideally be part-time and for a limited duration. This ensures that she can return to her most significant and demanding responsibility—nurturing and managing her home. Preserving the mother’s presence in the household is critical to maintaining a stable, loving, and spiritually grounded family environment.

• Arabic Language:

The field doesn’t show the value of the Arabic language and that it is an essential component of the Islamic identity. As scientists say, language is the pot of religion, so care must be taken not to use the foreign language entirely at home, and to direct children not to use the language of the diaspora except for study or with foreigners only. Many Arabic YouTube channels teach Arabic language, Islamic history, and Muslims' scientific contributions, through cartoons to scientific lectures and in proportion to the different ages of the children.

• Participation in Islamic social activities:

Beyond the role of the masjid, the Islamic Center serves as a hub for a variety of cultural, social, scientific, and sports activities. It is vital for Muslims to actively engage in these activities, contributing either financially or through administrative support. Such participation fosters a sense of belonging and reinforces the individual's role as an integral part of the community. This engagement not only bolsters the presence and influence of Islam within the diaspora but also strengthens the practice of da'wah (the call to Islam), benefiting both Muslims and non-Muslims alike.

Involvement in these community activities fulfills more than a social or religious duty; it addresses deep psychological needs by reinforcing a sense of purpose, identity, and connection. Active participation helps Muslims cultivate resilience and pride, essential in navigating the challenges of life in the diaspora. It also serves as a model of positive interaction and collaboration, showcasing Islam's principles of unity, generosity, and social responsibility. Through meaningful involvement, Muslims demonstrate the values of compassion, cooperation, and dedication, inviting others to understand and appreciate the teachings of Islam.

This sense of shared purpose strengthens emotional and mental well-being, building community cohesion and fostering relationships that are vital for psychological health. It also enables Muslims to be ambassadors of their faith, embodying the values of peace, inclusivity, and the common good, and fostering trust and respect among broader society.

• Empowering Islamic Centers in the Diaspora: Building Bridges through Community Engagement

Islamic centers in the diaspora play a pivotal role in promoting active engagement within the community’s social fabric. To make a meaningful impact, these centers should embrace a diverse range of activities—spanning social, sports, political, cultural, and scientific endeavors—while preserving and promoting an authentic Islamic identity. This active participation enriches the broader society and opens channels for meaningful dialogue and mutual understanding. Through these efforts, Islamic centers can:

- Showcase the True Essence of Islam: Counter misconceptions and stereotypes by exemplifying Islam’s teachings of peace, compassion, and justice.

- Highlight the Value of Women in Islam: Emphasize generally sex equality and according to the differentiation of each sex there is a specific and vital role for each sex in family and society.

- Commit to Environmental and Social Responsibility: Reinforce that environmental care and social responsibility are fundamental aspects of Islamic principles.

- Foster Understanding and Dialogue: Offer clear, thoughtful responses to common questions about Islam, creating spaces for open and honest discussions.

- Build Connections with Non-Muslim Communities: Promote mutual respect and understanding through bridge-building initiatives.

- Serve as a Platform for Shared Experiences: Create opportunities for Muslims to share their stories, including challenges and achievements.

- Empower Active Community Involvement: Encourage Muslims to be engaged, contributing members of their broader communities.

- Instill a Sense of Belonging in Youth: Foster identity and pride among young Muslims, crucial for their development and confidence.

By adopting this proactive approach, Islamic centers can become beacons of hope, guidance, and unity, reflecting Islam’s inherent beauty and wisdom.

Moreover, these activities meet a vital psychological need by enhancing the community's sense of belonging and self-worth, essential for mental and emotional health. They build resilience and cultural pride, enabling the community to withstand the external pressures often faced in diaspora settings. Outreach efforts help bridge gaps, foster trust, and create an environment that demonstrates how Islamic values align with universal human principles like peace, mutual respect, and the common good.

Conclusion:

Finally, empowering Muslim Families: A Community-Led Approach

1. Establish support networks: Create forums for families to share experiences, receive guidance, and find solidarity.
2. Cultural sensitivity training: Educate community leaders and members on the nuances of Western cultures and their impact on Muslim families.
3. Youth programs: Develop initiatives that cater to the needs of young Muslims, fostering identity formation and resilience.
4. Interfaith dialogue: Encourage open communication with non-Muslim communities to promote understanding and cooperation.
5. Family counseling services: Provide access to culturally sensitive counseling, addressing mental health and relationship concerns.

Together, let's work towards creating a supportive and vibrant Muslim community in the West."

Allah is the Arbiter of Success

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

Dr. Yehia Othman

Marital Relationship and Family Counselor

+1(416)997-4377

This email address is being protected from spambots. You need JavaScript enabled to view it.

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Sources

• Narrator: Abu Huraira| Updater : Muslim | Source : Sahih Muslim, page or number : 145 | Summary of the updated verdict: 

Difference between Challenge and Problem:

First, let's begin by distinguishing between a challenge and a problem, to understand the magnitude of the responsibility placed on Muslims living abroad for “Expatriation”. But first, what is Expatriation?

More than two decades ago, with the expansion of internet services across the globe, the world has effectively become a small village, where geographical and nationality boundaries no longer hinder the exchange of cultures. As a result, alienation is no longer tied to physical location but has shifted to cultural and intellectual dimensions. This has led to a profound sense of alienation in terms of values. Today, we find many Muslims feeling like strangers, even in their own Islamic countries. Therefore, the discussion on "How the Muslim family faces challenges in the West" goes beyond the geographical context, as it addresses the broader alienation faced by Muslim families in our time, even when they remain in their homeland. This echoes the words of the Prophet: "Islam began as something strange and will return to being strange", :  "بدأ الإسلام غريبًا وسيعود غريبًا، فطوبى للغرباء"⁽¹⁾

The distinction between a challenge and a problem lies in their nature and impact. A challenge is a situation that, depending on how resources are utilized, can lead to either positive or negative strategic outcomes. It requires activating all available strengths to achieve a significant goal or to mitigate a major risk. On the other hand, a problem is a disruption in daily life that hinders personal goals and typically has multiple alternative solutions, either through resolution or by minimizing its harmful effects.

In the context of Muslim families living in the diaspora, residing in an environment that contradicts their values and obstructs their pursuit of goals is not merely a problem—it is a profound challenge. These contradictions often embed themselves into daily life, creating ongoing stress that is beyond individual control. If a person fails to engage positively with these external pressures, they risk being overwhelmed, leading to a loss of identity and the erosion of core values.

How do Muslim families navigate life in the diaspora? Unfortunately, comprehensive scientific studies on this issue, particularly with accurate statistics, are lacking. Most available research is based on personal experiences rather than rigorous data. From my own experience—visiting Canada regularly since 2011 and living here for nearly four years—Muslims’ interaction with the diaspora community can generally be divided into three broad approaches:

1. Isolation:

Out of fear of negative influences, some Muslims choose to isolate themselves, keeping their distance from the wider society. As a result, they miss out on shared Canadian social values and have little or no impact on the larger community.

2. Assimilation:

Others, unfortunately, abandon their religious ties and values entirely, becoming fully assimilated into the host culture, to the point of dissolving their Islamic identity.

3. Positive Engagement Without Compromising Identity:

The third group recognizes the challenge and actively engages with the host society while maintaining their Islamic principles. By embracing shared values that align with their faith and rejecting those that conflict, they contribute positively to society without losing their religious identity.

Some challenges facing Muslim families in the diaspora:

• The effect of alienation on the marital relationship:

Family disintegration and marital disputes represent one of the major challenges faced by Muslim families in the diaspora are often compounded by the lack of Islamic infrastructure, such as Islamic family counselors, Islamic psychologists, and Sharia courts. This absence can aggravate marital disputes, as there are limited resources to mediate conflicts based on Islamic principles. While some Islamic centers offer arbitration services, many families do not follow through with the decisions made by these committees. A family that prioritizes the pleasure of Allah, with both spouses working together to cultivate love and compassion, often finds their relationship strengthened when living in a foreign land. The unfamiliar environment can unite them, making each spouse a source of support for the other. However, for families with deep-rooted conflicts, these issues tend to worsen in the diaspora, with the marital relationship deteriorating further.

• Soliciting the wife in Western laws:

In some cases, wives may use Western laws as a tool to gain power in their relationships, particularly in situations of marital dispute. These laws, though offering rights and protections, can sometimes be perceived as enabling one spouse to act unjustly toward the other, if not used in the spirit of fairness and justice as taught in Islam. The key to successfully navigating these challenges lies in a strategic approach that encourages positive interaction with the broader society while maintaining one's Islamic values. By doing so, Muslim families can overcome the pressures they face and avoid falling into the extremes of isolation or assimilation.

Have Western laws led to a rise in divorce rates and empowered women to unfairly dominate men, or have they merely uncovered deep-seated family issues, long concealed by patriarchal traditions, unjust legal practices, and a flawed understanding of Islamic teachings? These laws may have opened the door for women, especially those who were oppressed, to seek the rights they had previously been denied in male-dominated systems. When this opportunity arose, many wives took the chance to seek justice. However, some have unfortunately responded to past oppression by acting unjustly in return, leveraging Western divorce laws—such as the right to claim half of the wealth—without considering fairness and equity. This raises an important question:

Have Western legal frameworks contributed to escalating marital conflicts and the breakdown of families, or have they simply exposed the underlying dysfunctions that existed within family structures but were masked by inequality?

From an Islamic family psychology perspective, it is critical to examine whether these laws challenge the integrity of the family or simply offer a legal platform for addressing long-standing grievances in an unjust system.

• The ideas that our children may adopt between glow, hyperbole, and anomaly:

One of the most serious challenges facing our children today is the tension between extremes like hyperbole, neglect, and the increasing normalization of homosexuality. This issue is exacerbated when parents neglect their essential role in parenting and education, leaving their children increasingly attached to the virtual world. It is crucial to emphasize an important educational principle: "Others can only influence your child to the extent that you allow or overlook." In the diaspora, there are numerous Islamic activities for children of all ages, such as Quran recitation, memorization, and learning about Islamic heroes. However, even in Islamic countries—not just in the diaspora—there are also forces promoting intellectual deviation and immorality.

The foundation of a nurturing, stable home for children lies primarily within the marital relationship of the parents. A healthy marriage, built upon mutual affection, mercy, and adherence to Islamic principles, serves as the anchor that protects and guides children. When parents neglect their responsibilities in upbringing and education, they inadvertently open the door for negative external influences to impact their children.

Children are a direct reflection of their parents' actions, not merely their words. Therefore, establishing a strong, values-based marital bond is crucial in ensuring the home becomes the primary source of positive guidance and protection for the child. It is through this proactive, Islamically-grounded parenting approach that children are shielded from harmful societal influences. Blaming the environment, the internet, or other external factors is simply an excuse for parental shortcomings. As the Quran states, "Indeed, Allah will not change the condition of a people until they change what is in themselves" (Quran 13:11). The onus is on parents to take ownership of their responsibilities and create a nurturing, spiritually-rich home environment. By prioritizing the marital relationship, rooted in Islamic principles of love and mercy, parents can effectively instill core values and guide their children towards a positive, wholesome development. This proactive, interactive parenting, grounded in faith, is the surest way to safeguard children from negative influences and ensure their well-being.

• Drugs, alcohol, sex, and bad friends:

While reliable statistical data on the spread of concerning societal trends among Arab youth may be limited, the anecdotal experiences shared by parents reflect a disconcerting reality. We must confront this challenge head-on, without resorting to denial or selective favoritism. The diasporic environment, by nature, exposes our children to a wider array of influences, which may amplify the perception of these issues. However, we cannot overlook the pervasive nature of certain harmful phenomena, even within our own communities. The most pernicious "friend" our children can have is the Internet - a domain that is boundless, unmoored from any cultural or moral grounding. As the digital realm becomes an increasingly integral part of our lives, the need to guide our children in navigating it with Islamic values and principles becomes paramount.

Rather than dismissing or demonizing these technological influences, we must approach the situation with an open heart and mind. Building a relationship of trust and confidence with our children allows them to engage us openly, without fear or shame, about the challenges they face. Instilling a strong foundation in the core tenets of the Islamic faith - including clear guidelines on permissible and forbidden conduct in all aspects of life - serves as a vital safeguard against the corrosive effects of harmful online content and behaviors. Ultimately, the most powerful antidote to these societal ills lies in the parents themselves. By embodying the Islamic way of life, both in word and deed, we can provide our children with a solid moral compass and the resilience to withstand the temptations of the modern world.

• Parenting and Educational Legacy:

The Islamic family dynamic often carries with it a distinct set of parenting and educational practices, rooted in the cultural context from which it emerged. However, simply transplanting these methodologies without adapting them to the realities of the new environment can lead to conflicts and unintended consequences. It is critical to distinguish between the core, immutable principles of Islam, as outlined in the Quran and the Sunnah, and the cultural manifestations of these principles within various Islamic societies. While we hold firm faith and conviction in the divine sources of our religion, we must acknowledge that the way these teachings are interpreted and applied can vary across different contexts and communities.

One of the key mistakes in parenting and education is to blindly reproduce a particular approach, expecting the same results, without accounting for the variables of the new setting. The parenting and educational heritage of the Islamic world may not always align seamlessly with the curriculum and expectations of the modern, Western-influenced environment. In many cases, the approach to parenting and education in the countries of origin is often marked by an emphasis on authority, obedience, and even oppression. In contrast, the diaspora setting may prioritize persuasion, dialogue, and respect for individual rights. This clash of values and approaches can create a precarious situation for the children. For instance, children in the diaspora may be taught that they have the right to refuse anything they do not want, and that it is the duty of the community, including neighbors, to report any perceived violations of children's rights. This can put parents in a delicate position, where coercive tactics are no longer viable, and they must rely on the power of conviction and dialogue to instill Islamic values and practices. The great danger lies in the potential for children to become disillusioned with Islam, viewing it as a force of oppression rather than a source of guidance and spiritual nourishment. Parents must approach the task of raising their children with patience, empathy, and a deep understanding of the nuances of the new environment. The path forward lies in a careful reconciliation of Islamic principles with the realities of the diaspora setting. Parents must be willing to adapt their approaches while remaining steadfast in their commitment to instilling the core values of the faith. Through persuasion, open communication, and a deep investment in the child's well-being, parents can ensure that their children grow to be faithful, well-adjusted individuals, equipped to navigate the complexities of the modern world.

• Psychological Defeat:

Many immigrants carry with them the worries and negative perceptions that drove them to seek a new home in the first place. They may be convinced of the inherent truth and superiority of their religion, leading them to wonder why their homeland appears to be lagging behind. This sense of disillusionment can manifest as a broken, withdrawn mentality that hinders their ability to fully engage and thrive within the new society. The lingering feelings of disappointment and inferiority regarding the state of the Muslim world can be a significant psychological burden. This internal conflict - of living in a developed, prosperous environment while harboring a deep-seated belief in the inherent greatness of their faith and culture - can lead to a profound sense of cognitive dissonance. Consequently, the representation of Muslims in positions of political power or within civic organizations may not be commensurate with their actual economic, scientific, or demographic strengths. This disparity can further exacerbate the feelings of disempowerment and marginalization, perpetuating a cycle of withdrawal and resignation. As an Islamic psychologist, it is crucial to address this issue of psychological defeat through a multi-faceted approach. First and foremost, we must create safe spaces for open dialogue, where individuals can confront and reconcile their conflicting emotions and beliefs. By fostering a nurturing environment of empathy and understanding, we can help them navigate the complexities of their identity and reframe their perspectives.

Secondly, we must emphasize the importance of constructive engagement and proactive contribution to the new society. Rather than succumbing to feelings of helplessness, we must encourage members of the community to leverage their unique skills, knowledge, and resources to make meaningful, positive impacts - both within the Muslim community and the larger societal context. Through this holistic approach, rooted in Islamic principles of self-reflection, resilience, and social responsibility, we can empower individuals to overcome the psychological barriers of defeat and embrace a more empowered, purposeful existence within their new environment.

• The contradiction between household values and societal values:

The conflict that children may experience between the values instilled by their parents and the realities they observe in the broader societal context is indeed one of the most perilous challenges they can face. This dissonance can be deeply unsettling and lead to a crisis of faith and identity. On one hand, parents may emphasize the grandeur and noble principles of Islam, extolling the virtues of their religion and its teachings. They may speak with pride about the ideals of justice, equality, and the dignity of human life that are central to the Islamic worldview.

However, when children are confronted with the apparent deterioration of these values in the surrounding community - whether it be through the lack of respect for human rights, the disparities in the application of the law, or the perceived indifference towards various forms of work and contributions - it can create a profound sense of cognitive dissonance. The inability to reconcile the lofty, idealized vision of Islamic societies propagated at home with the tangible realities they witness in their immediate environment can lead children to doubt the very foundations of their faith. They may be tempted to place greater trust in the "dazzling material reality" of the diaspora community, which can appear to offer a more coherent and satisfying value system. We all as an Islamic community, it is our responsibility to address this challenge with empathy, wisdom, and a nuanced understanding of the complexities involved. We must create safe spaces for children to voice their doubts and concerns, and help them navigate the seemingly contradictory messages they receive.

Through open and honest dialogue, we can guide them to reconcile their faith with the realities of the modern world, equipping them with the tools to critically examine societal norms and practices while maintaining a steadfast commitment to the core principles of Islam. By doing so, we can help them forge a robust, integrated identity that celebrates the value of their religion while remaining grounded in the complexities of their lived experiences. Ultimately, the goal is to empower these children to become agents of positive change – individuals who can draw upon the timeless wisdom of their faith to address the shortcomings they observe in their communities, and who can strive to bridge the gap between the ideals of Islam and the realities of the modern world.

• Random Islamic Organizations’ Action:

Although there are many Islamic institutions, most diaspora communities lack a central body to organize Islamic efforts under a cohesive strategy. This gap often leads to missed opportunities for cooperation, and at times even rivalry—not over material resources but in the quest for justice and influence. Islamic social work is often complicated by the importation of political and sectarian divisions, as external states supporting these institutions impose their own political agendas. The absence of coordinated Islamic social action undermines the potential for Islamic values of justice, solidarity, and mutual aid to be effectively realized in diaspora communities.

• Marriage:

In general, young Muslim women tend to have a stronger commitment to religious values compared to their male counterparts. As a result, some young Muslim men live single “without marriage”, while others marry non-Muslim women. This creates a significant challenge for Muslim women seeking marriage in Western societies, which often becomes a burden for their families. It is perplexing that, despite living in the diaspora, some families still cling to traditional Eastern marriage customs with their excessive demands, further complicating the situation.

To understand the extent of the psychological pressures facing our children in public schools, one must recall the struggles we experienced during adolescence, even while growing up in conservative environments. Now, our children are growing up in a culture where matters of sexuality are as casual as daily life activities. While I do not have precise statistics on the current state of our children, the situation can often be seen in one of two ways: either they openly reject their parents' guidance and live freely, protected by laws that shield them from parental influence, or they lead double lives—appearing devout and obedient at home, yet lost and confused outside. Some, by the mercy of Allah, manage to occupy themselves in constructive ways, but the constant pressure of sexual temptation still leaves physical and psychological scars.

It’s crucial to address these issues by providing our youth with guidance and support that is both deeply rooted in Islamic principles and adaptive to the challenges they face in Western society. This balance can help them maintain their identity and well-being, without falling into internal conflicts or external pressures.

If these are some of the problems facing the Muslim family in the West, then How can it be confronted? (Continued)

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Dr. Yehia Othman

Marital Relationship and Family Counselor

+1(416)997-4377

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