Running head: ISLAMIC SCHOOLS 1

Misconceptions Surrounding Full-Time Islamic Schools

Alaa Abd-El-Hafez
Long Island University
Professor Jan Hammond
EDD1005
Spring 2013





















ISLAMIC SCHOOLS 2
Abstract
The purpose of this mixed study is to shed some light on the misconceptions surrounding full-
time Islamic Schools within an American college doctoral cohort whose major is in
Interdisciplinary Educational Studies: Teaching and Learning. A survey was sent to each of the
participants emails. All twelve participants completed and emailed back the surveys. This
study found that little is known about Islamic schools and about Islam to say the least among the
doctoral students. Besides the lack of basic information, there were certain misconceptions,
some of which confirmed the review of the literature. Some of the misconceptions that were
found regarding Islamic schools were: Islamic schools are not American and are only for
Muslims; English was not taught in Islamic schools; ones culture and languages were taught in
an Islamic school; Muslims are one homogenous group with similar cultures and backgrounds.
Other misconceptions include: (a) the teachings of an Islamic school are against American
culture and Christianity and (b) Islamic schools showed prejudice against girls. Future studies
may wish to replicate this study on a larger scale with parents of different age groups and
different education levels.
Keywords: Islamic schools, misconceptions, Muslims












ISLAMIC SCHOOLS 3
Misconceptions Surrounding Full-Time Islamic Schools
At the start of my doctoral studies in Interdisciplinary Educational Studies: Teaching and
Learning, we were asked to share information about ourselves, which included where we
worked and what we taught. I was reluctant to tell my colleagues that I was a math teacher at
a full-time Islamic school. First, I was not sure if they even know what an Islamic school was.
Second, I was not sure what their views were regarding Islamic schools, and, frankly, I didnt
want their views imposed on my beliefs.
Numerous studies have found that there is a lack of information and misunderstandings
of Muslims, in general, particularly from those who were affected by the tragedy of September
11, 2001. This is to say nothing about the schools that they founded. Through conversations
with non-Muslims Americans, I have found that fear and anxiety are added to the ignorance of
those who have never stepped foot in a Mosque nor an Islamic school.
Overall, there has been limited research on the effectiveness and achievements of Islamic
schools (Van Ryn, 2011). However, what the research does show is that there are
misconceptions surrounding Islamic school in the media and in educational circles within the
Muslim communities themselves (Memon, 2009). With these biases and misunderstandings
most likely also among my well-educated doctoral colleagues, I set out to better understand their
perceptions regarding full-time Islamic schools in the U.S. It is my hope that if I can better
understand their fears, doubts, and biases, I will improve my own theoretical thinking as to how I
can study such perceptions on a broader scale.
Purpose of the Study
The purpose of this study is to shed some light on the misconceptions surrounding full-
time Islamic Schools within an American college doctoral cohort whose major is in
ISLAMIC SCHOOLS 4
Interdisciplinary Educational Studies: Teaching and Learning. In general, doctoral students are
critical thinkers. They aspire to be transformational leaders within their communities and within
the educational field. Understanding their views of Islamic schools and possible misconceptions
or biases they may have, might shed light on the views of an average American citizen. In
laymens terms, if there are misconceptions within a doctoral cohort, whose members aspire to
contribute to society and the educational field, then what does that make of an average person
who is exposed to the negative and contentious terms used by the media, leading to an unjust
attack on Islam and Muslims in general. This study hopes to underscore some of the basic
misconceptions of the non-Muslim and Muslim members of my doctoral cohort and learn in
greater detail the reasons behind them.
Problem Statement
Lack of information about Islamic schools was very evident in a number of studies. Van
Ryn (2011) found that there is no complete data source for full-time Islamic schools. Memon
(2009) stated that research on Islamic schools is very limited and still in its beginning stage.
Similarly, Timani (2006) stated that no in-depth research has been done on Islamic schools in
America as to date. Nor has there been research on their implication on Muslim children. There
is a lack of information about what Islamic schools aim to achieve (Memon, 2009). Mass
Americans are just misinformed about Islamic schools.
Despite efforts made by Muslim educators, negative stereotypes surround Islamic
schools. Memon (2009) found that between one-fourth and one-third of Americans held
negative views of Islam and Muslims following the tragic event of September 11. Over 27,000
incidents of violence were committed against Muslims and their institutions. Among those acts
of violence, were acts of vandalism and threats committed against Islamic schools. Many
ISLAMIC SCHOOLS 5
Islamic schools were vandalized in the U.S. Some American media outlets have accused Islamic
schools in the United States of teaching religious intolerance and promoting hatred in their
students. Overall, there is a combination of misunderstanding and heightened sense of phobia
against Islam and Muslims (Memon, 2009). With the number of Islamic schools on the rise,
there is a dire need to understand Islamic schools in the United States and what kind of views
will their students carry.
Limitations of This Study
This study is limited in that it focused on only doctoral students. Ideally, the study
should be expanded to include parents and policy makers. That is, the study should have
included Muslim and non-Muslim parents as they both hold misconceptions about Islamic
schools and for different reasons. Limitations in the literature indicate that the studies done on
Islamic schools are very limited in number. Those that are done are far from in-depth. Although
several studies have shown that there is lack of information and misconceptions surrounding
Islamic schools, those studies do not go in-depth on what those misconceptions or bias are.
Scope of the Study
This is an exploratory study. Only a few questions have been asked of the participants,
and that, too, with their responses being written onto the instrument and then sent to me via
email. There are no face-to-face interviews, due to time constraints. Had I had follow-up
interviews, perhaps the responses would have been richer. Thus, only some of the basic
misconceptions surrounding full-time Islamic schools have been determined and the reasons for
them.
Expected Contributions of This Study
ISLAMIC SCHOOLS 6
This study is expected to examine specific misconceptions surrounding full-time Islamic
schools. It is expected to shed light on some of the reasons why the biases exist. Future research
can then use this information to address these biases and portray the real picture of Islamic
schools. Some of the students in the doctoral cohort who are parents may latter which to send
their kids to an Islamic school or recommend the schools to other children if they are really
informed about Islamic schools.
Review of the Literature
Islam in America
Based on Why Islam (2011), Islam means voluntary submission or surrender to the Will
of God. It derives from the root word salam, meaning peace (p. 1). Muslims are those who
surrendered to God. They are the followers of Islam (Mubarakpuri, 2002, p. 36). Mentioned in
Ballinger (2011), Muslims believe in one God, in angels, prophets, books of revelation, and in
afterlife. In Islam, faith and good works go hand-in-hand. A mere verbal declaration of faith is
not enough (Ballinger, 2011, p. 44). It was stated in Ballinger (2011) that there are five pillars
of Islam that all Muslims must adhere to: 1) Declaration of faith (Shahaadah), 2) Praying five
times a day, 3) Paying zakat (Almsgiving), 4) Fasting during Ramadan, and 5) Making Hajj
(pilgrimage) to Mecca.
Islam has become the second largest religion in the world after Christianity (Ballinger,
2011). There are currently 1.3 billion followers of Islam (Council of American-Islamic
Relations, 2005). Muslims make up one-fifth of the worlds population, with the largest
numbers (69%) found in Asia. Indonesia has the largest Muslim population (170, 310, 000)
followed by Pakistan (136, 000, 000) (Callaway, 2010). Muslims also came from Africa (27%),
Europe (3%), and other parts of the world (Ballinger, 2011). Approximately, between six and
ISLAMIC SCHOOLS 7
eight million Muslims live in the United States today and that number continues to grow
(Ballinger, 2011; Peek, 2005). Callaway (2010) and Aldridge and Goldman (2007) noted that
0.3% of American adults identified themselves as Muslims in 1990 and 1% in 2005. It was
reported in Ballinger (2011) that American Muslims are mostly middle-class, well educated, and
moderate.
Callaway (2010) reported that Muslim students value education. These educational
values appeared to be based on their religious beliefs. The Quran advised parents to educate
their children and American Muslims often referred to Prophet Muhammads assertion that every
Muslim must attain as much knowledge as possible. Callaway (2010) found that some Muslim
parents chose an American public education. These parents wanted their children to be
successful in mainstream society. Despite their high value of education, Muslim students
revealed difficulties and uncomfortable experiences in American public schools (Callaway,
2010).
Challenges facing Muslim students in public schools
Religious diversity is rarely discussed among educators. Little is known about the
Muslim population. As was mentioned in Ballinger (2011), they often appear invisible and
misunderstood. The curriculum taught in schools did not adequately represent the history of
Muslims. Bruna and Sabry (2007) reported that the curriculum was inaccurate and biased
towards Muslim students. It had misinformation about Islam and often did not give credit to
Muslim Arab inventors (Bruna & Sabry 2007). Prayer is another issue. As was mentioned
previously, practicing Muslim students pray five times a day. The timing of the second prayer is
during school hours. Muslim students often have no option but to miss it (Ballinger, 2011).
ISLAMIC SCHOOLS 8
Although, there is no standard style or type of clothing that Muslims must wear, the
Muslim female must cover her body so that the shape and skin color is not shown. Muslim men,
similarly, must cover the outline of their bodies and skin color. Physical education and sports in
schools across the U.S. require uniforms that violate the standards of modesty for Muslim boys
and girls in Islam. Practicing Muslim students are turned off by the uniforms that violate their
dress code. According to Ballinger (2011), if grades are based on dress, the Muslim student is
set up for failure before physical education class even begins. Another issue that came up was
fasting. Muslim children (mostly 13 years or older) may be fasting during Ramadan and
exhausting physical activity may actually put them in danger. Often, the lack of energy due to
fasting can be misinterpreted by educators or coaches as poor attitude or lack of motivation,
which in turn hurts their grades and self-esteem (Ballinger, 2011).
Ballinger (2011) mentioned that the common U.S. school calendar has built the vacation
schedule around Judeo and Christian holidays (e.g., winter break that coincide with Christmas
and spring break coinciding with Passover and Easter) (p. 46). Muslim students do not have the
same holidays as those of Christian students, nor do they have these holidays at the same time.
Since the school calendar is not sensitive to the observation of Muslim students, many Muslim
students have to attend school on their holidays or be absent and miss class work (Ballinger,
2011).
Holiday celebrations were a major source of frustration. One parent explained that her
daughter wanted to celebrate Christian holidays like Christmas with her classmates. When the
daughter was told by her mother that she had different celebrations, she explained to her mom
that her teacher did not discuss those celebrations and if she did not bring a Christmas stocking
ISLAMIC SCHOOLS 9
to hang in class, she would not receive any candy. This is precisely what happened to the child
(Bruna & Sabry, 2007).
In Peek (2005), several Muslim American college students explained that when they were
younger, they did not feel accepted by their peers as Americans even though they were born in
the United States. When they identified themselves as Americans, they were asked No, where
are you really from? (Peek, 2005, p. 225). These students explained that similar questions were
asked regardless of whether they considered themselves practicing Muslims or not (Peek, 2005).
It was found that Muslim students felt excluded because of their beliefs and feel pressured to
assimilate to American values and standards (Callaway, 2010). However, this pressure varied
depending on where the students lived.
Students who lived in predominantly Caucasian, Judeo-Christian towns felt more
pressure to assimilate or to fit in than students who lived in urban areas. Pressure to fit in
increased when Muslim students were the only Muslims in their schools. This was the case in
many rural areas and small towns. The pressure to fit in varied also depending on gender (Peek,
2005). Peek (2005) found that a Muslim girl reported fears for being mocked for wearing the
scarf. Callaway (2010) found that Muslim girls in general find it more difficult to fit in to
American schools since they experience more restrictions than Muslim boys.
Callaway (2010) stated that Muslim students experience teachers ignorance (p. 218).
They felt that their teachers and classmates knew little about Islam and had misconceptions and
negative stereotypes about their religion which negatively impacted them. A parent reported that
a teacher asked her daughter if her family already made plans for her to get married,
automatically assuming that arranged marriage was a teaching of Islam. Another parent reported
that the teacher Americanized her sons name (Bruna & Sabry, 2007). Parents of Muslim
ISLAMIC SCHOOLS 10
students expressed their frustrations with American teachers who were unaware and indifferent
to the Muslim beliefs (Callaway, 2010). Callaway (2010) found that Muslim parents expressed
their concern regarding the growing anti-Islamic attitudes toward their children despite the
numerous conversations that they had with teachers expressing those concerns.
Why Islamic Schools?
Timani (2006) stated that many Muslim parents are concerned about their childrens
experiences in U.S. public schools. Parents concerns include a curriculum that teaches
immoral behaviors through sex education and condom distribution, and that glorifies an
individualistic and materialistic way of life (Elannani, 2007, p. 51). Muslim parents believed
that Public schools created an environment that makes it difficult for their children to maintain
daily prayers, diet requirements, and the celebration of Islamic holidays. They also believed that
public schools encourage promiscuity through allowing mixing of sexes and dating, which
could lead to teenage pregnancies (Elannani, 2007, p. 51). Parents sent their children to Islamic
Schools to avoid the above problems and other problems of public education such as alcohol,
violence, drugs, sexual experimentation, peer pressure, gangs, etc (Timani, 2006).
Muslim parents stated that public schools environment is not conductive to cultural
preservation (Elannani, 2007). They have expressed concern that their children might feel
pressured to assimilate and lose their Islamic identity in public schools. Timani (2006)
mentioned three options available for Muslim parents who wish to preserve their Muslim
identity. These options are: sending the children to Islamic schools, home school them, or send
the children abroad (Timani, 2006). For many parents, home schooling was not convenient
because either they are not home most of the day or they are themselves not knowledgeable in
Islam and are unable to provide their children with proper Islamic teachings. Timani (2006)
ISLAMIC SCHOOLS 11
noted that sending children to an Islamic school seemed to be the most convenient way to teach
Islamic belief, values, and practices.
Elannani (2007) found that Islamic schools were established to provide Muslim students
with a religious and secular education in an Islamic environment conductive to life-long
commitment to Islam and high standards of expectation and achievement (p. 10). Similar to
catholic schools, Islamic schools like Catholic schools aspire to create an environment that is
still very American but is sheltered from influences that work against Islam (Elannani, 2007, p.
10). They aim to provide a safe environment for Muslim students, to protect them morally and
religiously. Moreover, Islamic schools provide academic excellence (Elannani, 2007).
History of Islamic Schools in the U.S
For the reasons mentioned above and many others, the number of Islamic schools across
the U.S. has increased rapidly in the last five years. As was stated in Timani (2006), there are
about 200 600 Islamic schools, with over 30,000 students. According to Memon (2009), 92
full-time private Islamic schools existed in 1992. In 2000, 254 full time Islamic schools have
been identified. By 2005, approximately 400 full-time Islamic schools have been established
with 31,700 students attending (Memon, 2009). Most Islamic schools exist in New York,
California, Michigan, Illinois, Texas, New Jersey, Virginia, and Florida. Sunni schools
constitute the majority of Islamic schools in the United States (Elannani, 2007).
The growth of Islamic schools in North America has been led by the African American
Muslim community of Imam (religious leader) Warith Deen Mohammed (1933 2008) and
Sunni Muslim immigrants who settled in North America in the 1960s and 1970s. Early Islamic
schools were modeled after best practices in public and private secular and religious schools.
The core of Islamic schooling reflected that of catholic and Jewish schools where religious
ISLAMIC SCHOOLS 12
studies and sacred languages (Arabic) were taught in addition to traditional subject areas.
Islamic schools also offered an Islamic environment where students felt comfortable to
practice their beliefs regarding clothing, diet, and prayer (Memon, 2009).
The vision of Islamic schooling in North America has evolved. From 1930 to 1975,
Islamic schools emerged in response to the lack of equitable educational opportunities for
African American children. From 1965 to 1990, the vision of Islamic schools was to protect and
preserve Muslim children from immoralities in American culture. Specifically between the
1980s and 1990s, faith-based schooling grew. That is, integrating Islamic content across the
curriculum had began. By the late 1990s and early 2000s, Islamic schools established by second
generation American Muslims have emerged through critical social consciousness and revived
principles (tarbiyah and khalifa). From 2001 to today, the events of 9/11 served as the catalyst
for Islamic schools to perform what they had theoretically set out to do (Memon, 2009). Memon
(2009) found that Muslim leadership characterized by charismatic and Western-educated
converts to Islam were unwilling to allow media-fabricated images of Islam to foreshadow their
schools.
Regular full-time Islamic schools are modeled after public and catholic schools. They
have certified Muslim teachers that provide instruction of core subjects aligned to state standards
as well as Islamic subjects. Islamic subjects include Quran, Arabic as a foreign language, and
Islamic studies (Elannani, 2007). There is little overlap between religious and secular subjects
(Van Ryn, 2011). Many Islamic schools borrow their academic curricula and textbooks from
local school districts. Full-time Islamic schools seek state accreditation and administer
standardized tests in secular subjects (Elannani, 2007). They participate in federal, state, and
local programs like DARE, spelling bees, and fire safety (Elannani, 2007, p. 57). Islamic
ISLAMIC SCHOOLS 13
schools encourage their students to participate in external activities and to donate to local causes
(Elannani, 2007).
Misconceptions surrounding Islamic schools
Lack of information about Islamic schools was very evident in a number of studies.
Memon (2009) stated that research on Islamic schools is very limited and still in its beginning
stage. Similarly, Timani (2006) stated that no in-depth research has been done on Islamic
schools in America as to date. Nor has there been research on their implication on Muslim
children. There is a lack of information about what Islamic schools aim to achieve (Memon,
2009).
Memon (2009) noted that it is common in the media and within Muslim communities to
misperceive Islamic schools as limited in theoretical complexity and development (p. 329).
The author admitted similar misconceptions, I honestly began with some defeatist
misconceptions of the level of excellence in these schools (p. 329). He then went on to say, as
I began interviewing my participants I became increasingly embarrassed at the shallowness of
my own preliminary criticisms of Islamic schools (Memon, 2009, p. 329). Memon (2009)
discussed how an outsider looking at Islamic schooling, superficially assesses their growth.
Memon (2009) stated that between one-fourth and one-third of Americans held negative
views of Islam and Muslims following the tragic event of September 11. Council of American-
Islamic Relations (2005) found that negative images of Muslims were 16 times more prevalent
than positive images. About 25% of Americans admitted to harboring prejudice toward
Muslims. Over 27,000 incidents of violence were committed against Muslims and their
institutions. Among those acts of violence, were acts of vandalism and threats committed against
Islamic schools. Many Islamic schools were vandalized in the U.S (Memon, 2009).
ISLAMIC SCHOOLS 14
After September 11, 2001, news media often associated Islamic schools with extremist
ideologies. Americans began asking whether Islamic schools in America might be breeding
grounds for homegrown terrorists that pose a threat to national security (para. 4). There is a
heightened sense of concern within the public about what children are being taught in Islamic
schools. Others held the belief that teachers and textbooks at Islamic schools are overly anti-
Western, anti-Christian, anti-Jewish and pro-Islamic supremacy (Elshinnawi, 2010). Elannani
(2007) found that some American media outlets accused Islamic schools of teaching religious
intolerance and promoting hatred in the minds of their students (p. 1). Other accusers alleged
that Islamic programs do not fully embrace the ideals of citizenship, pluralism, and democracy
and that these institutions adopt imported curricula that encourage violence against non-
Muslims (Elannani, 2007, p. 1). Overall, there is a combination of misunderstanding and
heightened sense of phobia against Islam and Muslims (Memon, 2009).
Summary
A summary of the literature review confirms that there is a lack of information about
Islamic schools. To date, there appears that no in-depth longitudinal research has been done on
Islamic schools. Several misconceptions surround them, especially after September, 11, 2001.
Islamic schools in the United States have been accused of teaching religious intolerance and
promoting hatred in their students. They have been accused of being anti-American and anti-
western values. Overall, there is a combination of misunderstanding and heightened sense of
phobia against Islamic schools.
Methodology
Introduction
ISLAMIC SCHOOLS 15
This is a mixed method study designed to examine some of the most basic
misconceptions surrounding full-time Islamic schools among twelve doctoral students. A survey
was given out to those doctoral students via email. All twelve participants completed and
returned the survey. Each participant was assigned a case number ranging from 001 to 012 to
keep answers confidential. Data was analyzed question by question. At this time it should be
made known that I am a Muslim, the impact this had on the study is unknown.
Sample
The participants in this study were doctoral students from a suburban college whose
major is in Interdisciplinary Educational Studies: Teaching and Learning. This was a sample of
convenience.
Setting of the Study
The study took place online via email. Participants emails were acquired from a
professor who was currently teaching this doctoral cohort. A survey was then sent to each of
these emails from the researchers own email address. Participants were asked to reply back to
the email.
Data Collection Method
A survey was sent out to the participants via email. All twelve participants completed
and emailed back the surveys. The data was collected from March 7
th
, 2013 to March 18
th
, 2013.
If someone did not respond in a timely manner, reminders were sent out to the group to remind
them.
Validity and Reliability
The twelve surveys that were sent out came back from the emails that they were sent to.
The data accomplished what the study had intended to find. Basic misconceptions surrounding
ISLAMIC SCHOOLS 16
Islamic schools were identified, some of which confirmed what was found in the review of the
literature.
Coding
A case number from 001 to 012 was assigned to every participant based on the order that
the surveys were received in. All participants were referred to as she to keep their identities
even more confidential.
The first question on the questionnaire had seven schools that the participants were
required to rank. Every school was assigned a letter from a to g. Letter a was assigned to
St. Elizabeths School, letter b was assigned to Sister Clara Mohammed School, letter c was
assigned to Cathedral school, letter d was assigned to Greenwich Village Middle School, letter
e was assigned to Metropolitan Montessori School, letter f was assigned to Harlem Success
Academy Charter, and letter g was assigned to Crescent School.
Questions two through five had four choices each, from A to D. Those letters
accompanying the choices were kept the same throughout the study.
Limitations to Available Data
This study was unable to examine the views of Muslims versus non-Muslims on the
subject of Islamic schools. Although one participant did identify herself as a Muslim with three
children currently enrolled in an Islamic school, it would have been of interest to examine the
views of a Muslim parent who does not have her/his children in an Islamic school. Whether such
parent existed in the pool sample, is unknown. The participants were never asked to identify
themselves as Muslims or non-Muslims nor if they had a child in an Islamic school. Since data
was gathered via email, it is unknown whether the subjects looked up answers to the questions
on the survey before they answered. It is assumed that respondents answers to survey questions
ISLAMIC SCHOOLS 17
were honest. I was also a colleague and those who participate, which may have affected the
responses.
Bias
The participants knew that I was a Muslim. The effect of this on the data is unknown.
Results and Data Analysis
Question # 1: Participants were asked to rate seven k-12 schools in NY, two of which were
Islamic schools. The name of one Islamic school, Sister Clara Mohammed School, should
have implied that it was an Islamic school but the name of the other Islamic school,
Crescent School, should have not.
Four out of twelve participants did not answer this question. All four participants stated
that they did not know enough about the schools to make a decision. Three participants did not
rank the schools but choose only one school. Participants 001 and 003 did not state a reason for
their pick. Participant 006 picked Sister Clara Mohammed School and stated that although I am
unfamiliar with either of the schools, I will choose the Islamic school. None of the participants
ranked Sister Clara Mohammed School on the bottom. Two participants, 002 and 004, ranked
the other Islamic school, Crescent school, on the bottom. However, participant 002 clearly did
not know that Crescent school was an Islamic school. The statement that he wrote at the end of
the question indicated so. It was unclear whether participant 004 knew that Crescent school was
an Islamic school or not.
Questions 2 5: Participants were asked to choose the answer that best represents the
number of Islamic schools, the number of Muslims who attend Islamic schools, the subjects
being taught at an Islamic Middle school, and how Islamic schools are funded.
ISLAMIC SCHOOLS 18
Only 33% of the participants answered question two correctly. Five out of twelve (42%)
participants answered question three correctly. Five other participants picked choice C for
question 2, overestimating the number of Muslim students who attend an Islamic school. Nine
out of twelve participants (75%) answered question four correctly. The other three participants
chose choice D, did not think that English was taught in Islamic schools. Only two out of the
twelve (17%) participants answered question five correctly. Seven out of the twelve participants
picked choice A, tuition paid by parents. One participant was confused on whether the Islamic
schools in question were public or private. A summary of these results can be seen in figure 1.

Figure 1. Percent of the participants who answered questions 2 - 5 from the
survey correctly.
Question # 6: What are some reasons for why you would send (or recommend) a child to a
full-time Islamic School?
Four out of twelve participants (33%) stated that they would recommend a child to a full-
time Islamic school if that is his or her faith. That is, if the child is Muslim, an Islamic school is
recommended for him or her. One participant compared Islamic schools to Catholic schools and
gave the following reason to why he would send a child to an Islamic school, Perhaps to have
0%
10%
20%
30%
40%
50%
60%
70%
80%
Question 2 Question 3 Question 4 Question 5
P
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e
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ISLAMIC SCHOOLS 19
them receive a more traditional, disciplined education, more religious and rigorous (like students
get in Catholic schools).
Participant 008 mentioned that she would send a child to an Islamic school if they are
interested in learning about Islam but also if they think that all Islams are terrorists and thus
can gain a different picture. Her exact words were:
I guess if they want to learn more about Islams I would suggest it. I would also
recommend someone who thinks that all Islams are terrorists. That way, that person
might understand that isnt true and would be more tolerant of Islams.
There is no such word as Islams but the participant used it interchangeably to mean the religion
Islam and, its followers, the Muslims.
Another participant recommended that Muslim students attend Islamic schools to avoid
being bullied. She recognized that there is prejudice towards Muslims. Her words were:
I think the country we live in is brutal when it comes to treatment of Islamic people.
They think everyone is going to blow up a building or just hates Americans. People do
not realize that Islamic people who are in this country are probably thankful for being
able to get away from the wars in their own countries. I have many Islamic friends and I
know the bullying they tell me about and so I think they would have had a better
experience in a school for Islamic students.
Despite having many Muslim friends, the participant failed to use the word Muslim and instead
referred to her friends as Islamic. The participant also generalized that Muslims come to
America to escape wars in their countries. The participant, however, did not discuss whether or
not she would recommend students of other faith to an Islamic school.
ISLAMIC SCHOOLS 20
Participants 010 and 011 mentioned that Muslims should attend Islamic schools to learn
about and keep up their native languages. Participant 011 went further to say that she will
recommend her child to an Islamic school to learn about different cultures, to discover how our
differences are really quite similar, and to raise awareness of worldly issues. Participant 007
mentioned in her response that only Muslim parents will be interested in sending their children to
an Islamic school. That is because these parents want their children to learn in an Islamic
environment, develop their Islamic identity, and grow their self esteem. Making Muslim friends
was the last reason that the participant mentioned.
Participant 006 stated that in her answer to the question that her three children currently
attend an Islamic school. The participant mentioned several reasons for why her husband and
she decided to enroll her children in an Islamic school, rather than in a public school:
My three children currently attend a full time Islamic school in Brooklyn. The reason my
husband and I decided to enroll them in an Islamic school rather than a public school is
because we wanted them to learn Arabic (the language of the Quran), learn about the
history of Islam and the prophets through Islamic Studies, and also be able to memorize
the Quran in their Quran classes in school. I attended NYC public schools all my life, as
there were no Islamic schools in Manhattan at the time and feel that I lack in the areas of
Islamic Studies, Quran Memorization and Arabic. My children are better than me in all
three content areas. My parents tried to compensate by sending my siblings and myself
to Sunday school, but I feel it wasn't as beneficial as it would be if we studied these
content areas on a daily basis. Attending public school was difficult because I felt that
my friends who were from diverse backgrounds (not Muslim nor Arab) were unable to
relate to me in social aspects. For example, having a boyfriend, going to clubs, drinking,
ISLAMIC SCHOOLS 21
dress, sleepovers etc.). They always questioned me on issues that seemed normal to them
but prohibited for me. At times I wished that I was around people who were similar to
me so that they could understand and be able to relate to me. Having my children
surrounded by people who live under similar rules is an important factor in having my
children in Islamic school. They do not feel like outcasts rather, they fit in!
In summary, the participant wanted her children to learn Arabic, Islamic studies, and Quran. She
wanted to spare her children from feelings of loneliness and of being an outcast in public school.
She did not want her children to have friends or be around peers that could not relate to them.
She also did not want her children exposed to a lot of things that were deemed immoral in Islam.
Two participants stated that they would not recommend a child to an Islamic school.
Participant 005 said I dont know enough about Islamic school for me to recommend it.
Participant 003 said I would not send or recommend a child to an Islamic School.
Question # 7: What are some reasons for why you would not send (or recommend) a child
to a full-time Islamic school?
Participant 005 stated that she would not recommend a child to an Islamic school because
she has no knowledge of them. Two other participants, 001 and 008, stated that there are no
reasons to not recommend or send a child to an Islamic school. Participants 004 and 010
mentioned that they would not send a child to an Islamic school if he or she is of a different faith.
Participant four specifically mentioned that she would not send a Christian child to an Islamic
school. The other seven participants gave more complex responses.
Participant 003 stated that she would not send a child to an Islamic school because she
disagrees with the dress code and the religious training offered by an Islamic school. The
participant further stated that Islamic schools were bias against women. Her exact words were:
ISLAMIC SCHOOLS 22
I would not send a child to an Islamic school, because I would disagree with the religious
training. I cannot accept and a man, who died, can still be my Savior. I do not agree with
the dress code having to dress that way all my life, the males can wear western dress, but
not women (Hijab") I dont agree with low necklines, short skirts, cutouts, etc. , but
refuse to wear my face covered, that is not freedom. I would wear the jilbb, but not the
veil.
She believed men could wear whatever they wanted, but women could not. Furthermore, she
believed that wearing the veil was a symbol of oppression.
Participant 002 stated she would not recommend a child to an Islamic school because
they might learn things that go against American culture/Christianity. Generalizations and
assumptions about the teachings of an Islamic school were again made here. Participant 002
continued further to say that a child might be bullied or branded as an outsider for attending an
Islamic school. It is unclear here whether the participant meant that the child will be bullied in
an Islamic school or be bullied later on for attending an Islamic school.
Participant 006, who had her three children enrolled in an Islamic school stated that some
Islamic schools have limited technology and resources in the classroom. Also, not all teachers
are certified. Despite these reasons, the participant still sent her children to an Islamic school.
The following is what participant 006 stated:
The reason I would be against sending my children to Islamic school is that some Islamic
schools are not up to par compared to public schools in the regular academics. Not all
teachers in Islamic schools are certified teachers which means some may not be qualified
to teacher certain subjects. In addition, Islamic schools have a limited budget making
technology limited in the school. Although there is a computer lab in my children's
ISLAMIC SCHOOLS 23
school, they have computer class once a week so that everyone has an opportunity to use
it. Otherwise, technology is not prevalent in any of the classrooms. As parents, we have
to weigh the advantages and disadvantages of our children's education. Although there
are disadvantages to sending our children to Islamic school, we feel the advantages
outweigh the disadvantages. I would rather have my children learn about their religion
on a daily basis in school, and compensate for their regular academics at home or through
additional tutoring than doing the opposite.
Clearly for participant 006, the benefits of an Islamic school outweighed the disadvantages.
Similarly, participant 007 stated that she would not send or recommend a child to an Islamic
school due to the lack of resources available there.
Participant 009 stated that Muslim students should attend American schools to teach
them about their culture. It is assumed that by American schools, the participant meant public
school. Participant 011 stated that students should have the opportunity to discuss, analyze, and
decipher these events together in a diverse classroom. He also stated that one should not learn
one culture in isolation. Two assumptions were made on the participants part. The participant
first assumed that classrooms in Islamic schools are not diverse, composed of students from one
culture. The other assumption that was made by the participant was that students in an Islamic
school studied their cultures there. Participant 012 did not want the child to be stereotyped,
especially girls and for that she would not send a child to an Islamic School. Her exact words
were: Fear of stereotyping, especially girls who must wear head covering after a certain age. It
seemed that the participant was aware of certain misconceptions that come with wearing the head
covering.
Discussion
ISLAMIC SCHOOLS 24
Due to the small sample size, a conclusion cant be drawn based on the data collected.
However, from the data, it is possible to infer several main themes. For example, it is clear from
data received from the first question that one participant who currently had her children in an
Islamic school preferred an Islamic school even though she was not familiar with it. The fact
that the participants did not rank Sister Clara Mohammed School on the bottom was unexpected.
If there is one school that spelled out Islamic it was Sister Clara Mohammed School. Perhaps
the words Sister Clara gave a different impression. The other six questions provided more
information and several conclusions were able to be extracted.
The most basic information about Islamic schools was not known by at least half of the
participants. There was a misuse of terminology among several participants. Few of the
participants did not know that the followers of Islam were Muslims and rather referred to them as
Islamic people and Islams. One participant stated that she had no knowledge of Islamic
schools. Another participant implied that Islamic schools were not American schools. Van
Ryn (2011) found that American Islamic schools are just that: American. They share more
features with American religious schools than they do with madrasas abroad (p. 19).
Participant 011 indicated that she was not sure if an Islamic school was considered public
or private. Since religion is not taught in public schools, the words Islamic school should have
implied a private school. Unless of course the participant did not know what the word Islamic
meant. This was believed to be the case from her answers to questions six and seven. The
participant used the word Islam to interchangeably mean culture and faith. Islam is a religion, not
a culture.
One of the misconceptions implied from one of the participants answers was that
Muslims all share the same culture. Participant 011 stated that students should have the
ISLAMIC SCHOOLS 25
opportunity to discuss, analyze, and decipher these events together in a diverse classroom. The
participant assumed that classrooms in Islamic schools are not diverse, composed of students
from one culture. The fact of the matter is Muslims are in themselves a diverse group. One
classroom a lone consists of Muslim students from different cultures and different backgrounds.
They are racially and ethnically diverse (Van Ryn, 2011). According to Callaway (2010) and
Ballinger (2011), Muslims come from different countries in Asia, Europe, and Africa. They do
not speak a common language. In fact, most Muslims do not speak Arabic, the language of the
Quran (Callaway, 2010).
Another lack of understanding learned from the data was the misconception that students
in an Islamic school studied their cultures there. Culture in itself is not taught in Islamic schools.
Only religion is being taught in Islamic schools. For example, Muslims do not learn how to be
Egyptian, Pakistani, or Bengali. They only learn how to be practicing Muslims (Elannani, 2007).
In fact, the uniform requirement in every Islamic school does not represent any particular culture
but the standards of modesty required by Islam.
Less than half of the participants answered questions two, three, and five correctly,
implying that the most basic information regarding Islamic schools was not known. The fact that
more than half of the participants thought Islamic schools were funded by tuition paid by parents
can be attributed to other private schools who are be funded in this matter. However, the average
tuition for an Islamic school is about $500 a month (In Focus News, 2013). This is relatively
low to support any school and help from local and foreign-based Islamic organizations are much
needed (Timani, 2006).
The misconception that English was not being taught in Islamic schools was found
among 25% of the participants. However, English is taught in Islamic schools. It is taught as
ISLAMIC SCHOOLS 26
one of the core subjects and it is the official spoken Language in Islamic schools (Van Ryn,
2011). Elannani (2007) and Elshinnawi (2010) stated that Full-time Islamic schools contain the
same core subjects as public schools but provide Islamic studies, Arabic as a foreign language,
and Quran.
Another misconception among two of the participants was that Muslim students learned
their native languages in an Islamic school. The only other language that is taught in Islamic
schools beside English is Arabic. Only 20% of the Muslims are Arab and most Muslims do not
speak Arabic. Thus, Muslims that attend Islamic schools do not in fact learn their native
languages but the language of their holy book, the Quran (Elannani, 2007).
It was found that one of the participants, participant 002, believed that Islamic schools
taught things against American culture and Christianity. This misconception actually confirms
what has been found in the literature. Alibeli (2013) found that more Americans believe
Muslims do not respect western values and they teach their children to hate non-Muslims.
Council of American-Islamic Relations (2005) noted that 46% of Americans believed that Islam
is more likely than other religions to promote violence. Van Ryn (2011) found that religion in
full-time Islamic schools is generally initiated by adults and in such a way that it complements
rather than challenges the American norms that form the basis of most of what goes on every day
(p. 34).
Contrary to the belief of participant 002, Muslim educators expect every student to
contribute whatever he or she is capable of for the good of the society (Elannani, 2007, p. 64).
Elannani (2007) found that students in two Islamic schools exchanged visitations with different
public and private schools and attended workshops to promote the acceptance of the diversity of
all people. Students in other Islamic schools participated in blood drives, visited hospitals, and
ISLAMIC SCHOOLS 27
made sandwiches for the homeless (Elannani, 2007). Elannani (2007) stated that at one Islamic
school, Universal School, athletic meetings are held with Muslims and non-Muslim schools.
Following the tragic incident of September 11, 2001, Muslims have been linked to
terrorism (Callaway, 2010). Three of the participants, 008, 009, and 012, showed direct
awareness of the prejudice that Muslims faced following the tragic incident of September 11,
2011. Participant 012 recommended that children, especially girls who have to wear the
headscarf, should not attend an Islamic school so they are not stereotyped. Although the
participant seemed to have good intentions, asking someone to stop practicing their faith is not
the answer.
The issue of prejudice against girls in Islamic school was evident in the answer of
participant 003. Participant 003 stated that:
I do not agree with the dress code having to dress that way all my life, the males can wear
western dress, but not women (Hijab") I dont agree with low necklines, short skirts,
cutouts, etc. , but refuse to wear my face covered, that is not freedom.
It seemed that the participant was referring to Muslim women in general rather than just to the
girls that attend Islamic schools. The misconception that Muslim women are oppressed in Islam
and there is prejudice towards them is actually confirmed by the review of the literature. Alibeli
(2013) found that Muslims were viewed as less respectful of women. CAIR (2008) found that
out of the 32% of Americans who held negative views of Islam and Muslims, 1% thought
women were oppressed in Islam.
Contrary to participant 003 views of the veil, the following view is that of a Muslim
woman:
ISLAMIC SCHOOLS 28
The concept of the hijab, contrary to popular opinion, is actually one of the most
fundamental aspects of female empowerment. When I cover myself, I make it virtually
impossible for people to judge me according to the way I look. I cannot be categorized
because of my attractiveness or lack thereof. (Ali, 2008, para. 4)
Clearly, not every Muslim woman thinks of the hijab as a form of oppression. There is no
standard style or type of clothing that Muslims must wear. A Muslim Woman must cover her
body so that the shape and skin color is not shown. Muslim men, similarly, must cover the
outline of their bodies and skin color (Ballinger, 2011). Students in an Islamic school are
required to wear uniforms. Girls are required to wear the hijab (head covering) and boys are
encouraged to wear the Kufi (a type of hat). Girls are required to wear the jilbab (loose dress)
and boys are required to wear a dress pant with a dress shirt, no shorts allowed (MDQ Academy,
2013).
Studying misconceptions surrounding Islamic schools was a difficult topic due to its
sensitivity. It seemed that several participants were careful not to sound prejudice or biased.
When answering question seven, which required participants to give some reasons as to why
they would not send or recommend a child to an Islamic school, participant 009 stated the
following:
One of my best friends is Islamic and probably the nicest person I ever met in my life and
when I hear what he has been through I just want to cry. This country sucks. We are so
backwards and ignorant. I am proud to have friends from all backgrounds but I bet
looking at me you would not know it and you would think I am just a close minded white
girl from the suburbs.
ISLAMIC SCHOOLS 29
Participant 008 said Im a pretty tolerant person so I dont think I wouldnt recommend
someone to an Islamic school. It is unclear whether the connections that the participants made
between being intolerant and not recommending a child to an Islamic school resulted in
dishonest or incomplete answers.
Conclusion
This study found that little is known about Islamic schools and about Islam even within
the educational doctoral community to say the least among doctoral students whose major is in
Interdisciplinary Educational Studies: Teaching and Learning. Besides the lack of basic
information, there were certain misconceptions, some of which confirmed the review of the
literature. Some of the misconceptions that were found regarding Islamic schools were: (a)
Islamic schools are not American and are only for Muslims, (b) English was not taught in
Islamic schools, (c) ones culture and languages were taught in an Islamic school, and (d)
Muslims are one homogenous group with similar cultures and backgrounds. Other
misconceptions included: (a) the teachings of an Islamic school are against American culture and
(b) Christianity and Islamic schools showed prejudice against girls.
Implications for implementation
It is clear that the one parent that did have her children in an Islamic school was satisfied
with the school. By examining some of the misconceptions that surround Islamic schools and
addressing them, more Muslim parents and parents of other faith may wish to send their children
to Islamic schools. On the very least, there will be an understanding and respect for what Islamic
schools have to offer. Also, public schools and publishers of American schools textbooks and
assessments need to help out American children better understand Muslims and their connection
to Islamic teachings.
ISLAMIC SCHOOLS 30
Suggestions for Future Research
If those doctoral students had the above misconceptions about Islamic schools, one can
only imagine what the views of the average American are like who are exposed to the negative
and contentious terms used by the media. This study should be replicated on a larger scale with
parents of different age groups and different education levels. Since both Muslim and non-
Muslim parents hold misconceptions about Islamic schools and for different reasons, other
studies may wish to ask parents to identify if they are Muslim or non-Muslim to better
understand the specific misconceptions that underlie each group. Future studies may wish to use
different instrument to collect data which include surveys followed by interviews.














ISLAMIC SCHOOLS 31
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Appendix
1) Rank the following k-12 schools in NY that you would send your child(ren) or advise
others to send their children to:
______St Elizabeths School
______ Sister Clara Mohammed School
______Cathedral School
______Greenwich Village Middle School
______Metropolitan Montessori School
______Harlem Success Academy Charter
______Crescent School

2) Which of the following numbers best reflects the number of Islamic schools in U.S.?
a) 50 b) 400 c) 1,000 d) 2,000
3) Which of the following numbers best reflect the number of Muslim children who attend
Islamic schools in the U.S.?
a) 32,000 b) 300 c) 315,000 d) 10,000
4) Which of the following best reflects what is taught at an Islamic Middle School?
a) Traditional curriculum.
b) Islamic studies, Quran, and Arabic.
c) Traditional curriculum alongside Arabic, Quran and Islamic Studies.
d) Core subjects with the exception of English alongside Arabic, Quran, and Islamic
Studies.
5) Which of the following best represents how Islamic schools are funded?
a) Tuition paid by parents.
b) Donations from local Islamic organizations.
c) Donations from local and foreign-based Islamic organizations.
d) Federal and state aid.
6) What are some reasons for why you would send (or recommend) a child to a full-time
Islamic school? Please be very frank.

7) What are some reasons for why you would not send (or recommend) a child to a full-
time Islamic school? Please be very frank.