Discussing the challenge of Muslim children's identity assimilation in non-Arab countries does not imply the permissibility of voluntary migration to these countries. Rather, it focuses on discussing methods that help those residing there, both native and non-native, who were compelled by known political, social, or economic circumstances. Addressing assimilation naturally leads to the question: What are we afraid of losing? The first thought that comes to mind is identity. So, what is identity?
Writings on identity, both in Arabic and other languages, are vast, whether approached from philosophical, social, political, or psychological angles. Regardless of the disagreement in defining identity based on the academic fields that discuss it, or within each field according to the writers' backgrounds, we will suffice in this non-specialized article with the common and well-known meaning of identity: the absolute reality of something, encompassing its essential attributes that distinguish it from others.
Since humans are not self-sufficient beings detached from those around them, they possess multiple identities at different levels. A person has an individual identity that distinguishes them as themselves, setting them apart from others. They also have multiple social identities: an identity that defines the key features of their immediate community, with which they share a sense of belonging and daily life (such as family or close friends); and an identity tied to the larger community that issues their official papers, ensuring cohesion among its members. They may also belong to religious or political entities that transcend the geographical societies they belong to due to their cultural identity. These identities may intersect, conflict, or change over time. So, which core identity should we prioritize preserving among these various identities?
Undoubtedly, we were created to worship Allah alone, and the way to do that is by following His law as brought by Muhammad (peace be upon him). Success in this world and the hereafter is built upon this foundation. Therefore, it is about aligning our personal and social identities with the rules of Sharia and raising children in accordance with it, protecting them from anything that might divert them from this path. The question arises: What are the practical steps?
First: Protecting Personal Identity
Personal identity is built on aspects that are beyond people's control, such as gender, race, color, and physical features. The child should be raised with the belief that these attributes were chosen by Allah for them. Being content with this choice of the All-Wise, All-Knowing, and Most Kind Creator, the child should neither resent nor seek to change or escape these attributes, for they are not criteria by which people are evaluated. A person’s worth lies in their actions, not in the physical form they were created in.
Other aspects of personal identity may be visible or revealed through interactions with others. Some aspects are left to individual preferences as long as they comply with general Sharia guidelines, such as one's name, clothing, and food. In this area, it is necessary not only to choose food and clothing for children but also to teach them the related rulings at an early age, in a way they can understand, and introduce them to how to seek correct Islamic rulings according to their age, whether by connecting them to a reliable fatwa authority or an Islamic center.
Among the aspects of personal identity is the religious affiliation that goes beyond the mere performance of rituals and adherence to the general appearance of a practicing Muslim. It includes both spiritual and practical acts of worship linked to one's belonging to the Muslim community, such as loyalty, disassociation, support, enjoining good, and forbidding evil. How to handle this aspect of personal identity aligns with what applies to preserving social identity.
Second: Protecting Social Identity
Social identity fulfills the human need for belonging. It gives life a meaning beyond the pursuit of food and drink. A person needs to feel pride in their association with something, to defend it, to show loyalty and disassociation based on it, and to use it as a basis for evaluating the available alternatives. In fact, they may even adopt morals and habits associated with what they feel connected to. This affiliation could be related to race, ideas, profession, sport, or team, among others. One may have several affiliations, but usually, one dominant affiliation governs the others, whether consciously or unconsciously.
The most important pillars of social identity are creed, language, history, and official entities that protect people's interests. As for creed, the title of this article clarifies that the focus is on preserving Islamic identity and embedding it deeply in the hearts of our children.
As for language, it is the foundation of the entire structure. It is the binding tissue that grants strength and maintains the framework. Jurisprudence scholars have expressed dislike for speaking in non-Arabic languages without necessity for those who know Arabic. Perhaps the most famous statement on the importance of language comes from Thomas Carlyle in his book "On Heroes, Hero Worship, and the Heroic in History": “If we were asked: ‘O Englishmen, give up the Indian Empire or Shakespeare,’ the authorities would give their professional reply, but we should not hesitate to say: whether with or without the Indian Empire, we cannot do without Shakespeare. The Empire may one day vanish for one reason or another, but Shakespeare will remain with us, and without him, we would not be ourselves.” Shakespeare, who was made a symbol of cultural identity and civilizational heritage, wrote in a language that even the common Englishman of Carlyle’s generation could barely understand!
Language is not merely a tool for communication that can be replaced by symbols or electronic means capable of translating and conveying meanings. Communication is, in fact, the least significant function of language. Human language differs from the languages of animals and machines, as it is not merely an instinctive action or a mechanical response expressing needs or leading to specific actions. It is the repository of human experiences, knowledge, and both tangible and intangible concepts. This is why language was among the first things Allah taught Adam (peace be upon him), elevating him above other creatures. Through language, abstract concepts gain form and meaning.
Moreover, one of the functions of human language is expressing and venting emotions. It can also entertain and deceive, as seen in the diplomatic and political language used by diplomats.
Language can reveal aspects of personal identity. Among speakers of the same language, each group has its dialect, each social class has its way of shaping the language, and this is studied in the field of sociolinguistics. Language also has a powerful influence on thought and emotion.
As for history, language is the key to accessing it, since the methods of narrating and interpreting history vary. History is not merely a set of events, but each narrator writes it through their language, rooting it in their civilization. Our children cannot do without learning Arabic and mastering it to properly read history and keep up with current events in the language of their Ummah. Establishing a child’s connection to their history and the great figures of their community should be an essential part of every educational program. When Prophet Jacob (peace be upon him) was asked by his young son to interpret a dream, he responded by teaching him: “And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers, Abraham and Isaac” (Surah Yusuf: 6). Later, when Prophet Yusuf (peace be upon him) was imprisoned, he said to his companions, “And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful” (Surah Yusuf: 38).
Children should feel they are part of a righteous lineage that transcends time and place, united by following the command of Allah and passing time by remembering His guidance on the path of righteousness.
A notable example of the complete dissolution of an entire nation’s identity was the replacement of the Arabic script with Latin script after the fall of the caliphate. People were cut off from their heritage and history, making them easier to assimilate and reshape. A century has passed, yet people there still struggle to learn Arabic, religion, and their history by directly accessing the available sources.
Teach your children Arabic and take extreme care in doing so. Don’t just teach them grammar and spelling; immerse them in its literary heritage, have them memorize poetry, and help them dive deep into the language. Encourage them to speak Arabic and compete in mastering it. Protect them from poor-quality writings in the media and newspapers.
As for registered entities in various migrant communities, they are crucial. Preserving identity is not just an individual or family effort; it requires a cohesive community, even if that community is virtual and its members communicate remotely. Because identity threats may require legal or other measures depending on each country and society.
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