Ihsan Education - Articles & Media

My Hijab: My Choice For Courage and Love

Wed, 02 Apr 2025 13:41:45 GMT

-Raghad Hamdi, Copyright, Ihsan Education, 2025. All Rights Reserved.

(This article is written in honor of the Afzaal Family, a Muslim family of four, who were killed in an Islamophobic terrorist attack on June 6, 2021 in London Ontario during an evening walk. One of the family members in this attack was Madiha Salman, a Muslim woman who wore the hijab (headscarf). Muslim women wearing the hijab continue to be targeted in hate crimes.)

The hijab continues to become highly politicized due to world events, banned in some areas for government workers, including Quebec, as well as a target of Islamophobic acts due to its visibility. Yet, I consciously choose to continue to wear the hijab as a part of my faith journey, as an exercise of my rights as a citizen, and as a form of resistance to systemic oppression and gendered Islamophobia.

As a Muslim woman raised in North America, when I consciously decided to wear the hijab over 25 years ago, it was and still remains a decision based on my faith journey and an expression of my identity. It was not by force or as a result of oppression based on faith. On the contrary, it was based on freedom of choice and the empowerment to have conviction in my faith and an expression of the love of God in my life. I understand the experiences of all women wearing the hijab are not uniform as there are several factors at play including politics, culture, country of residence, etc. I have appreciation and respect for the many challenges which women, especially women from visible minority backgrounds, endure and hope they will continue to thrive.

In my experience, the decision to wear the hijab continues to allow me to take my power back, exercise my rights to freedom of thought, belief, and religion, and counteract body and systemic oppression. Dr. Sydney Spear, a former faculty member at University of Kansas and current director of diversity, equity, inclusion and belonging at the Center for Mindful Self-compassion, explains body oppression. Through her work on cross-cultural, anti-oppression and racial identity issues, she states that the body is a focal source of systemic oppression because it is at the core of our identity, including our cultural identity. Therefore, depending on our bodies, and visible features, which can be tied to our culture, we may increasingly experience racism, sexism, ableism, etc. as a result of power dynamics and systemic oppression. People with different bodies who do not fit the ‘dominant norm’ are pressured to assimilate in order to feel worthy enough or a sense of belonging.

So in my experience, the decision to wear the hijab enables me to take power back over my identity, my body, and my rights to freedom of religion. It enables me to resist gendered Islamophobia, which Dr. Jasmine Zine, professor of Sociology and the Muslim Studies Option at Wilfrid Laurier University and author of “Under Siege: Islamophobia and the 9/11 Generation” explains. She states gendered Islamophobia is “a specific form of discrimination targeted towards Muslim women rooted in colonial histories”.

So my experience of the hijab empowers me to reclaim my own narrative. Everyday, instead of caving into fear and hate, I choose courage and I choose love. The courage to be who I choose to be and to resist oppression and to prioritize the love for God, for humanity, and for myself.

Nobody can take your Dignity away from you: Hold on to the Unbreakable Handhold

Wed, 02 Apr 2025 13:36:28 GMT

-By Raghad Hamdi, Copyright, Ihsan Education, 2025. All Rights Reserved.

Our inherent dignity and self-worth as human beings is not dictated by any other human being’s limited and biased views about our identity or our causes. Our dignity is not dictated by any influencer, celebrity, politician, or other human being. It is endowed to us by the Creator of the heavens and the earth, as stated in the Quran: “Indeed, We have dignified the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures.” (17:70). Nobody can take that dignity away from you.

We are indeed witnessing a time where truth is mixed with falsehood and the truth is concealed as we are told in Quran 2:42: “And do not mix the truth with falsehood or conceal the truth while you know [it]”. Knowing this, we need to understand that validating our narrative or our truth is not left up to society’s whims and desires. The narrative of striving for justice and ihsan (moral excellence and grace) is first and foremost acknowledged and validated by God, The All-Knowing, All-Encompassing, several times in the Quran, including (90:16): "Indeed, Allah commands justice and grace....". This narrative of seeking justice while also maintaining the highest moral and ethical standards holds true for us even when it seems like the majority fail to see it as stated in Quran 21:24: “... But most of them do not know the truth, so they turn away”.

As a human being, you have dignity, you have a voice, and you have agency.

You have hope, you have willpower, and you have the ability to take daily and incremental positive actions to build a better future.

Whether those positive actions are through your exceling and striving for ihsan (moral and spiritual excellence) in your schooling, work, community involvement and education, parenting, advocacy, volunteerism, and service.

You can have the hope of a better future - one where justice, moral excellence and peace reaches all.

Don’t let this life’s tragedies break you - hold on to the firmest, unbreakable hand hold of belief in God (Quran 2:256).

On Spiritual Well-Being and Our Connection with God and the Quran

Mon, 11 Nov 2024 20:36:15 GMT

-By Raghad Hamdi, Copyright, Ihsan Education, 2025. All Rights Reserved.

Our connection with God and the Quran is not dependent on any individual because all humans are fallible. While we may naturally feel disappointed and wounded by the fallibility of particular individuals, we should be weary of generalizing. Our connection with God and the Quran should not be dependent on fleeting feelings, while acknowledging the importance of doing the important work to heal, seek support and protect our communities and most vulnerable from harm and oppression. We need to prioritize the spiritual, emotional, physical and psychological safety and well-being of our communities, which is taught to us by the Quran and the Sunnah:

"Indeed, Allah commands justice, grace, as well as generosity to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful." (Quran 16:90).

“And let there be a community from among you who call to goodness and command to what is fair and forbid what is deplorable, for those are the successful”. (Quran 3:104)

The Messenger of Allah, peace and blessings be upon him, said, “Verily, oppression will be darkness on the Day of Resurrection.” Source: Ṣaḥīḥ al-Bukhārī 2447, Ṣaḥīḥ Muslim 2579 Allah's Messenger (ﷺ) said, "Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Allah's Messenger (ﷺ)! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet (ﷺ) said, "By preventing him from oppressing others." Sahih al-Bukhari 2444

Our faith and relationship with the Quran is a direct relationship and connection with God and the last divine revelation to humanity, the words of Our Creator and Sustainer, The Most Loving, The Protecting Friend, The Preserver, The All-Powerful.

The Quran is described as a source of healing in and of itself. It is a source of mercy, guidance, and joy. "O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers. Say, ˹O Prophet,˺ “In Allah’s grace and mercy let them rejoice. That is far better than whatever ˹wealth˺ they amass.” (Quran 10:57-58).

Teachers may facilitate learning; however, based on the feedback of sisters who have been on the Quran journey for a long time ma Sha Allah, our individual and personalized connection with the Quran is dependent on the sincerity of our intention, our commitment, our striving, consistent effort. enjoying the Quran journey, and 'tawfiq' (divine guidance and support) from Allah.

Do not let the fallibility of human beings deprive you from your faith flourishing by cultivating a beautiful relationship with the Quran where you not only learn how to read and preserve it by heart, but also learn to understand its meaning through studying Tafseer/interpretation and reflecting on the Quran (tadabbur), so you can relate to the verses, lessons and stories through your individualized feelings, experiences, and questions. If you are a female, your relationship with the Quran can reach a new beautiful level when you learn with female teachers whom you can connect with and relate to. Make dua for God to surround you with good teachers and seek out teachers whose background and experience you are aware of, who are well trusted, credible, exemplify a high level of Islamic etiquette and moral character, and preferably with Muslim organizations which apply the following principles.

According to Muslim scholars’ insights on spiritual, psychological, emotional and physical well-being in our communities, Muslim organizations employing teachers and scholars need to have support for students with concerns, a public code of conduct publicly available on their website, mandatory training for their teachers and staff each year on the aforementioned topics, and a system that provides accountability through checks and balances for religious leadership and authority* (please see resources below for more details).

And even with female to female teaching and learning situations, remember there is no blind obedience in our faith and trust your heart's intuition as a believer as the prophet peace be upon him says:

On the authority of Wabisah bin Ma’bad (may Allah be pleased with him) who said: I came to the Messenger of Allah (peace and blessings of Allah be upon him) and he (peace and blessings of Allah be upon him) said, “You have come to ask about righteousness.” I said, “Yes.” He (peace and blessings of Allah be upon him) said, “Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favour].”

If you have concerns, address them with those responsible and accountable, and seek out other teachers, while remembering your relationship with the Quran is directly between you and God and His words. As a dear friend shared with me, you have the ability to access the beauty of the Quran if you truly seek it with humility and sincerity in sha Allah (C.D).

God's love for us through the Quran and our love for Him can overcome the challenges and disappointments we experience in this imperfect world. When the world pushes against you, run to God and His words, which will never fail you.

'So ˹proclaim, O Prophet˺: “Flee to Allah! I am truly sent by Him with a clear warning to you.' (Quran 51:50).

Copyright Ihsan Education, 2024

Note: If you have experienced spiritual abuse, please seek support and accountability. Some resources recommended by teachers and scholars in our Muslim community are included below from the following online learning circle (Please note we have not fully reviewed all of these resources at this time, so please review for your own use):

Spiritual Abuse and Sexual Violence Learning Circle with Ustatha Zaynab Ansari, Dr. Ingrid Mattson, Dr. Rania Awaad, Dr. Mariam Sheibani, Shaykh Rami Nsour: https://www.youtube.com/live/24WRP9CfI60?si=1A1caEP02iZC0CjN
https://hurmaproject.com/research/
https://www.peacefulfamilies.org/
https://www.naseeha.org/
https://www.associationofmuslimchaplains.org/code-of-conduct
https://vawnet.org/material/healthy-boundaries-clergy-spiritual-teachers-and-lay-leaders
https://www.nisafoundation.ca/

Why Morocco's Muslim Soccer Stars Celebrate by Prostrating to God and Embracing their Moms

Sun, 11 Dec 2022 20:17:14 GMT

-By Raghad Hamdi, Copyright, Ihsan Education, 2025. All Rights Reserved.

Why is it at the pinnacle of glory, Morocco’s Muslim Soccer Stars at the World Cup, prostrate to God and embrace their moms?

Because of gratitude.

Islam is a faith that centralizes gratitude to God, The Creator, and gratitude to one’s parents, especially the mother. Dalia Mogahed, Research Director at ISPU, captured it so beautifully: “When the world is screaming your praise but you fall to your hands and knees and face to whisper His praise. Without pomp. Without ostentatiousness. And without apology.”

There are several references to gratitude in the Quran, the Islamic sacred scriptures, one of which is: “If you are grateful, I (God) would certainly give you more”. This approach essentially captures the idea of a gratitude mindset and research indicating that gratitude is the key to unlocking greater health, happiness, better relationships and wisdom in ourselves and our communities*. Top experts on gratitude explain part of gratitude is appreciating that the fortunes we have are not confined to our own efforts*. Gratitude entails understanding we are recipients of blessings from a higher power, in this case, God, and other people.

And the people highlighted in Morocco’s ‘Miracle wins’ are moms. Once again, Islam emphasizes gratitude to one’s parents, in particular mothers. Mothers are so revered in the Muslim faith, to the extent that traditions by Prophet Muhammad (peace be upon him) include “Heaven lies at the feet of mothers”, a metaphor indicating the great status that mothers hold. In another Prophetic tradition, it is shared the person most worthy of kindness in life is a person’s mother, emphasizing it three times, before also listing the father.

Quranic verses also highlight the importance of honouring and being grateful to one’s parents, and to mothers in particular for bearing the difficulties of pregnancy and childbirth. And we see those values in action when a soccer star leaves an entire stadium filled with tens of thousands of people, to go and embrace his mother, not only in front of the thousands there, but the millions on TV. Not only once after winning a game. Every. Single. Time.

These Muslim Soccer Stars have shown us that while they experience glory and fame at the world cup, it doesn't get to their heads because their faith grounds their hearts with gratitude and humility.

Copyright Ihsan Education, 2024

*https://www.mindful.org/the-science-of-gratitude/

For the Women Carrying our Communities: On Staying Soft, Strong and Sustaining the Work

Wed, 22 Jun 2022 01:20:53 GMT

-By Raghad Hamdi, Copyright, Ihsan Education, 2025. All Rights Reserved.

There are women who are carrying the tremendous load of uplifting entire communities, whether they be family, professional, faith, cultural or other types of communities. The efforts of these women are many times underestimated and underappreciated, especially while many of them have the added physical, mental, emotional and in some cases financial labour of caring for their families.

Over the past few weeks, in commemoration of the #ourlondonfamily tragedy that took place in London Ontario in June 2021, I have seen women as young as 15 take on what they describe as a ‘burden that would crush a mountain, yet they will carry it through strength, compassion and agency’ (Mariam Al-Sabawi, 15, Founding member of Youth Coalition to Combat Islamophobia). I have seen women from all different walks of life, culture, and faith offer tremendous support in the face of navigating feelings of grief and overwhelm themselves. I have seen women reach out to one another and their communities to offer hope and healing. It’s inspiring and humbling.

With a global pandemic and online schooling for extended periods of time for women with children, there are added challenges. Due to the pandemic, women are now increasingly experiencing burn out - and in higher rates than men. Women who identify with racialized communities are also more likely to experience microaggressions and behaviour that is othering and not inclusive, given that they are also increasingly involved in equity, diversity and inclusion work (McKinsey and Company, 2021).

While many women are not in this type of work for the appreciation, the need for support is universal to all people. This led me to ask myself and several women this question over the past few weeks.

For the women carrying our communities, what do you need to stay strong and soft? What do you need for this work to be sustainable and for you to be healthy and well?

In response to my question, I received responses that included:

The understanding that a woman’s softness, nurturing, caring nature is in fact a strength - it’s not a weakness or fault to be ashamed of or suppress - this softness leads to leading with heart, empathy and compassion
The need for a supportive spouse and family
The need to draw on faith and seek comfort through it
The needs for prayers from others
The importance of having ‘heart’ friends that can remind you of your intentions and why you’re doing what you’re doing and be an ally when you are met with challenging situations to validate your experiences and support you with moving forward.
The importance of understanding your drive, intention and purpose behind your efforts
The need to be aware of your threshold and limits, knowing that one person cannot be expected to carry it all

A friend also shared a lecture with me on a prophetic narration: “None of you truly believes until you love for your brother what you love for yourself” by Rehab Ramadan, a Muslim counselor. I felt this lecture had important answers to my question for the women carrying our communities, the women that offer time, service, love, effort, long days and nights of sweat and tears to support their brothers and sisters in humanity, how do they stay strong, soft and do this work sustainably?

She spoke about the following points:

*Community love needs to start with healthy love for oneself.

According to the Hadith cited above, she spoke about the importance of centering self care which leads to community care. The need for self-healing which leads to community healing, and the need to create self-safety which creates community safety. And in turn community love, care, healing, and safety will also contribute to self-love, care, healing, and safety and they go hand in hand in a circle. This is how she defined wholeness and how we start moving from surviving to thriving with centering self care by asking 3 questions:

How are you eating?
How are you sleeping?
How is your connection with God and others?

She also added how we breathe - how we let life flow through us instead of being restricted, and I would add how is your movement and exercise.

She stresses that part of this equation of loving for others what we love for ourselves is speaking to and treating ourselves kindly because we are a worthy creation of Allah, which is what I may refer to as self-compassion (For more on self compassion, I recommend reading Dr. Kristen Neff’s work).

*Being open to help
In her lecture, Rehab also shared the importance of surrounding ourselves as much as possible with people who understand and support healing, being open to letting people care for us, to reach out for help, with the understanding the more I give and receive from the community, the healthier we will all be.

*How to Respond in the Face of Challenges
At times where this is not the case because we will all inevitably be met with challenges when working in the community, her approach entailed thinking: “I see beauty in your heart and I am human like you and I am not going to speak to you in a way that will break your heart, I will leave loving you even if I didn’t love what you did”. The verse that came to mind for me here is “Good and bad cannot be equal. Respond with what is best, then the one you are in a feud with will be like a close friend”. (Quran 41: 34)

*The need for Rest vs. Constant Productivity
She also shared the need to be comfortable with not being constantly productive. In fact, the need to be constantly ‘busy’ may be a trauma response because we are avoiding sitting with ‘ourselves’ - where there’s healing work to be done.

Ultimately, when I think of the resilience needed for the women carrying our communities, according to research on resilience, it’s not only about intrinsic qualities like persistence, it is just as much if not most importantly about drawing on resources and support systems. These resources include spiritual, social, financial, community, physical, environmental, and emotional resources.

One person was never meant to carry it all. Even prophets had supports in place.

Let’s not place unreasonable expectations on individuals to be superhuman. *Let’s remind each other of our humanity and honour our fragility while understanding our strength comes from An All Compassionate Creator*, as Allah reminds us: “And Allāh wants to lighten for you [your difficulties]; and the human was created weak” (Quran 4:28).

Let’s take care of ourselves and take care of each other. Let us raise sons who become men who can support women doing the important work of carrying our communities. Let us love each other as we love ourselves. And let God’s love carry us and each other through it all.

Copyright, Ihsan Education 2024.

6 Ways You Can Cope with or Support Loved Ones Experiencing Prolonged Pain & Adversity

Mon, 21 Dec 2020 11:36:09 GMT

-By Raghad Hamdi, Copyright, Ihsan Education, 2025. All Rights Reserved.

Many of us will experience or witness loved ones enduring some sort of pain - whether it be physical, emotional, psychological, or spiritual. This article provides insights on how to cope with or support loved ones when experiencing prolonged pain and adversity.

First, in general, being in pain and seeing others in pain, especially if they are loved ones, can be difficult and uncomfortable. As a society, we do not like to see pain or weakness or vulnerability. While that may stem from a genuine desire to wish health and happiness for ourselves and others, it does not truly help someone experiencing prolonged pain because resisting or ignoring difficult emotions does not make them disappear.

Dr. Susan A. David, Ph.D. and psychologist expands on this in her book "Emotional Agility" and in her Ted talk "The gift and power of Emotional Courage". Dr. David's research shows: “The most agile, resilient individuals, teams and organizations , families and communities are open to normal human emotions... It's this that allows us to say what is my emotion telling me and which action will bring me closer to my values." She defines emotional agility as "being with our emotions with curiosity, compassion and especially the courage to take values-connected steps".

Unfortunately, we are not always taught ‘emotional agility’ or how to cultivate resilience in the face of pain and suffering as a core component of our education in school, unless one chooses to pursue post-secondary studies in counselling for example. Moreover, receiving that kind of learning at home may also not be available due to the general societal culture previously mentioned which does not validate all emotions, no matter how difficult they are. So parents, as much as they love their children, may not have the necessary resources to pass on this important learning unless they actively seek it and model it to their children.

So this article is an invitation for all of us to become more comfortable with how to deal with pain, struggle, and loss more effectively and more compassionately. I will draw both on research in the areas of psychology, health and well-being as well as the Islamic faith tradition.

There seems to be a misconception sometimes that being Muslim makes you immune to sadness. This misconception is in spite of the fact that the Prophet Muhammad’s life, peace be upon him, had many painful moments and losses. He was already born with loss with his father having passed away, then his mother, grandfather, uncle, then his beloved wife Khadijah and then his children. When his uncle and beloved wife Khadijah passed away in a short span of time, that year was called the year of sadness. When his young son Ibrahim died, and the companions witnessed his grief, he said “Truly the eye will shed tears and the heart will experience sadness and we are to depart with you oh Ibrahim, truly sad, but we do not say except that which pleases God”. So we have here an example of the Prophet, peace be upon him, embracing his grief and his vulnerability and showing us how we can manage loss and grief as he embodies a tender heart and sensitive spirit.

Prophet Muhammad (PBUH) asked God to protect him from sadness and anxiety among other things in his prayers/supplications, as we should too. The dua he made peace be upon him was: 'O Allah , I take refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and being overpowered by men' (Bukhari). And the fact that he asked to be protected from sadness and anxiety among other things indicates he recognized their existence. He did not pretend they weren’t there. It wasn’t considered taboo or unusual for him to speak of sadness and anxiety and to ask God to protect him from it on a regular basis.

Being in pain for a long time which can span over months or years, is different than being in pain for a few days or even a couple of weeks. Chronic physical pain can occur due to a chronic illness or condition and prolonged emotional pain may occur due to dealing with grief over the loss of a loved one for example or managing emotional turmoil after a divorce or a job loss or any other adversity or trauma that may leave people in pain for years. Please note people will have unique experiences with pain and adversity; however, research shows people with prolonged or chronic pain have some common challenges.

Based on Islamic traditions and research by experts such as Dr. Brene Brown, a best-selling author and social worker by profession with a PhD who has conducted research for years about vulnerability and courage, here are some steps to keep in mind when wanting to care for yourself or support someone who has been in pain for a long time or is still in pain. Please note this list of recommendations are general and should not replace the support of a qualified counselor or therapist.

Here are six points to keep in mind:

1. Trials: Misery or Mercy?

Sometimes, we may jump to concluding that struggles or trials are only intended for the purpose of erasing one’s sins. While it is not readily apparent that specific reference is made to the idea of trials serving as a form of ‘punishment’ or ‘misery’ in the Quran, there is reference that trials can serve to elevate one and remind us to reflect and be grateful. And there is a hadith (narration) by Prophet Muhammad (peace be upon him) that explains, "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that” (Bukhari).

However, my thoughts on this narration is that for someone who has been in pain for several months or years, being constantly reminded their struggles are a form of removing sins, it may lead to feelings of blame or shame on behalf of the one struggling and that the trial they are experiencing is a form of punishment as opposed to a form of Divine mercy. I believe this hadith is meant as a form of consolation and comfort that not a single instance of harm or hurt, even the prick of the thorn, goes unseen by a Loving and Compassionate Creator.

And we are meant to be more confident in the mercy of God over all else, which He emphasizes by describing Himself as “Arrahman Arraheem”, “The All-Compassionate, All-Merciful” and which He (SwT), in His Mercy and Kindness, repeats over and over again at the beginning of 113 chapters in the Quran.

Thus, an alternative approach is to remind oneself or loved ones when experiencing pain and adversity of this Overarching love, care and mercy of God that we are surrounded with and that Prophet Muhammad stated: “When Allah loves a servant, He tests him,” [Tirmidhi]”. We can gently remind ourselves or others that the reward of those who are patient is beyond our greatest imagination as God states in the Quran: “Indeed, the patient will be given their reward without account" (39:10).

We can also draw on this portion of a Hadith Qudsi in which God says: “Allah will say on the Day of Judgment, ‘Son of Adam, I was sick but you did not visit Me.’ ‘My Lord, How could I visit You when You are the Lord of the Worlds?’ ‘Did you not know that one of My servants was sick and you didn’t visit him? If you had visited him you would have found Me there....’ (Bukhari). This hadith points to the closeness of God to one when they are ill and in pain. Imagine the comfort, peace and honour that lies with this.

2. Gratitude Does not Invalidate the Struggle

We sometimes do not wish to see family or friends in pain so we may resort to saying “Oh you’re fine”, or “At least you don’t have cancer”. Again, while saying such phrases may be well intentioned, and it may be helpful for the person in pain to remind themselves of what they can be grateful for, for the person in pain to be constantly reminded that ‘they don’t have cancer’ may be belittling the magnitude of the pain they are in, which nobody else feels and knows, except them.

The practice of gratitude is by no doubt powerful; however, people in pain do not need their pain to be belittled - they need it to be seen and validated. Once again, that is uncomfortable for people, and that is why I am intentionally raising awareness about this. This does not mean that they want to wallow in their pain or want people’s pity - they simply do not want to be ignored or marginalized and feel isolated. And unfortunately feeling isolated is a very common challenge for people experiencing prolonged pain.

3. Healing Takes Time

Because we ourselves do not like to be in or see loved ones in pain, sometimes we want a quick fix so we may ask ‘is there a surgery one can do or medication to take’, etc. when I can assure you, someone who has been in pain for a long time, will have likely looked into every possible option to bring themselves out of pain. It is important to remember that healing, whether it be physical or emotional, takes time. The healing journey takes time for a reason and there is wisdom in that. A wisdom and a lesson which we may not understand during the experience; however, may come to know later, even if it’s years later. That wisdom may entail preparing the person in prolonged pain for a great and important role in the future which requires them to build high levels of strength and resilience. Yet, amazing advancements in healing can happen, sometimes in ways we did not imagine possible and differently that how we perceived the ‘healing’ will manifest. So remembering and reminding people of God’s Grace, Wisdom and Divine Plan, instead of expecting or asking about a ‘quick fix’, is more helpful and appropriate.

4. Holistic Self-Care: Spiritual, Physical, Emotional and Psychological

Sometimes people will say, “Remember to pray more or read more Quran”. While praying, Quran and dua are some of the most powerful tools a Muslim can have, when a person who has been in prolonged pain hears these statements repeatedly, on top of managing their pain, they may start to feel like they have a weakness in their faith.

These religious acts are intended to transform us spiritually when they are completed mindfully, and our faith and trust in God, and in His Divine Plan are essential. It’s important to remember though that people who are in pain for prolonged periods of time need to also pay very close attention to their physical, emotional, and psychological health and proactively take steps to prioritize their health and well-being. These additional practices are not considered a luxury, but a necessity. We all need to take care of our heart, body, mind and soul. They are all interconnected.

People who are in pain for a long time experience life very differently than those who are pain free: “Being in long term pain literally changes the structure of our brains. ..[impacting areas] which control learning, attention, memory, thought processes, motor control and coordination”. (D'arcy-Sharpe, 2020, Chronic Pain: Long-Term Effects on the Brain and Body Explained). Anxiety and depression are also a concern as people with chronic pain experience social isolation or the inability to work. However, research shows that these changes are reversible with seeking treatment, and the sooner one does so, the quicker they can return to “a normal level of functioning both physically and cognitively” (D'arcy-Sharpe, 2020).

5.Mindfulness and Meditation

There is a vast amount of research right now on the benefits of mindfulness and mindfulness meditation in managing stress and distress (prolonged stress) - which is usually the case for people managing chronic pain, or grief or post-traumatic stress. I first learned about mindfulness formally in a Western Education setting, when I completed a compassion cultivation training program in a University setting. The benefits of mindfulness include, but are not limited to “decreased levels of the stress hormone cortisol, brain changes that may be protective against mental illness, and better control over processing pain and emotions” .

Despite these benefits brought to us by science and research, some Muslims may shy away from mindfulness meditation, although in reality, they are very much a part of our faith and mindfulness is an important part of our daily prayers. There are a wide variety of mindfulness meditations available that are ‘religion neutral’ and simply focus on deep breathing and positive affirmations. Engaging in thikr/remembrance of God may perhaps be considered one form of mindfulness because we are repeating uplifting words of gratitude and faith which can keep us grounded and present.

Just like we walk or engage in our physical activity as a form of exercise for our body, I think of meditation as a form of exercise for our brain and as mentioned there is a vast amount of research on its benefits for the brain and mind. Moreover, mindfulness meditation is a prevalent tool currently prescribed by both traditional and alternative/holistic healthcare practitioners as they may prescribe acupuncture for example. It is also a tool used in schools and colleges/universities to increase student achievement and well-being, and is also starting to receive attention by Muslim teachers and researchers (See the suggested article link at the footnote below published by Yaqeen Institute which was founded by Dr. Omar Suleiman: How to be a Mindful Muslim: An Exercise in Islamic Meditation ) .

6. Social Support is Crucial

If you are experiencing prolonged pain, intentionally strive to create a steady social support system. While in person social support may be best, online support can be very helpful - there are groups on social media, online classes to join, and individuals you may be able to connect with one on one who are experiencing a similar situation on social media.

If you have a loved one experiencing prolonged pain, think of how you can help someone you care about who is in pain nurture their heart, body, mind and soul. Maybe you invite them out for a walk regularly, if they can, even if it’s a 5 or 10 minute walk, because sometimes that may be all they can do. Being in nature can truly be a great contribution to the healing process. It may also include cooking a healthy meal and delivering it to them, because even cooking regularly may be difficult for them. It may be taking them out for tea, or inviting them and a few other friends out so they have a steady and positive social support system around them, which once again is crucial to the healing process and their well-being.

Also, when supporting a loved one in pain, it may be helpful to say “I can only begin to imagine how difficult this must be for you. I know it will take time, and I am here to support you”. Saying “I can only begin to imagine” not “I know” or “I understand” is helpful because the cornerstone of effective relationships is honesty and authenticity. So while we sometimes say ‘I know’ or ‘I understand’, the reality is for someone in chronic pain, nobody else really understands their very unique and personal experience. So saying “I can only begin to imagine” helps one to show empathy but not claim that they really know exactly what they’re going through because the reality is they likely do not know the intensity of the pain that someone experiencing prolonged pain is in.

Social support is crucial so if you have a loved one in pain, remember to tell them that you appreciate them and love them no matter how much pain they are in. People who are in prolonged pain will sometimes feel like they are not enough because of their ‘limitations’, forgetting that everyone has challenges and limitations. Remind them of their skills and talents. Remind them of all the goodness they can still give to the world. Encourage them to continue pursuing their ambitions and aspirations, no matter how ‘small’ they may be, given that sometimes the ‘smallest’ things can mean the most. And once you do that, see how they light up and how much strength they can exhibit, regardless of the magnitude of the pain they are in.

Remind them to practice more self-care, self-compassion and healthy self-love which will help them to treat themselves more kindly, deal with any inadequacy they feel because of the limitations their pain may impose on them, and remind them that all human beings struggle as part of the human experience. Research has shown that self-compassion can lead to lower levels of anxiety and depression and higher levels of happiness and well-being (Please see the source in the footnote for an excellent resource on Self-Compassion). So remind them they are not alone. Remind them that they are doing their best. And healthy self-love will enable them to continue to see the strengths they have even amidst all of the limitations they may be experiencing.

I pray God will grant us and our loved ones health, healing, well-being and contentment. One of the prayers (duas) which the prophet repeatedly cited as the best one when he was asked was “To ask for wellbeing and cure in this world and the next”.

Copyright Ihsan Education, 2024

Footnotes:

1-Chronic Pain: Long-Term Effects on the Brain and Body Explained, Ann-Marie D'arcy-Sharpe, 2020
(https://www.pathways.health/chronic-pain-long-term-effects-on-the-brain-and-body-explained/#:~:text=Changes%20in%20brain%20structure,processes%2C%20motor%20control%20and%20coordination)
2-Mindfulness Meditation Benefits: 20 Reasons Why It's Good For Your Mental And Physical Health, Amanda Chan, 2013 (http://www.huffingtonpost.ca/entry/mindfulness-meditation-benefits-health_n_3016045)
3-How to be a Mindful Muslim: An Exercise in Islamic Meditation, Justin Parrott, 2017 (https://yaqeeninstitute.org/en/justin-parrott/how-to-be-a-mindful-muslim-an-exercise-in-islamic-meditation)
4-Self-Compassion, Dr. Kristin Neff. https://self-compassion.org/

11 Skills for Teachers to Touch Hearts and Change Lives

Fri, 16 Sep 2016 17:12:47 GMT

There are many skills necessary for teachers to excel in their profession and be able to truly touch the hearts and change the lives of the students they teach. Here are 11 skills to consider:

Harding and Parsons (2011) cite “master teachers” as sharing three characteristics which are:

1) effective communication and relationship building skills with children,

2) realizing the importance of teaching children and not only the curriculum,

3) and having a love for learning which is demonstrated in their teaching.

Additionally, other authors including Hattie (2003) and Darling-Hammond et al. (2010), discuss the importance of:

4) teachers learning how to design and match curriculum with appropriate instructional strategies

5) how to mediate and empower students to have ownership over their learning

6) how to refine their teaching philosophy and understand the importance of formative assessments and how to make research based interventions.

7) the need to understand the impact of ‘relationships, collaborating, and community’ (Hattie, 2003, p.12) on their students’ learning and

8) the need to realize that teaching critical thinking skills should be the ultimate goal of education.

Finally, an important characteristic that is expected of new teachers to survive and thus needs to be identified and fostered in teacher preparation programs is that of “hardiness”, which Maddi et al. (2002, 2006 as cited in Harding and Parsons, 2011) define as the ability to: “withstand difficult, adverse conditions over extended periods of time” (p.54). Maddi et al’s work revealed that hardy teachers have three key characteristics::

9) a high level of commitment

10) a feeling that they can influence their surroundings

11) and the ability to face challenges comfortably (Maddi et al 2006, p.577 as cited in Cohen, 2009).

The responsibility of touching hearts and changing lives is certainly not a light one, which necessitates the ongoing personal and professional development of educators. Investing in this ongoing development is what can enable us to witness the rewards of inspiring young minds to be a catalyst for positive change and peace in our world.

References:

Cohen, R. M. (2009). ‘What it takes to stick it out: Two veteran inner-city teachers after 25 years’. Teachers and teaching, 15(4), pp. 471 – 491.

Darling-Hammond, L., Dieckmann, J., Haertel, E., Lotan, R., Newton, X., Philipose, S., et al. (2010). ‘Studying teacher effectiveness: The challenges of developing valid measures’. In G. Walford, E. Tucker, & M. Viswanathan (Eds.), The sage handbook of measurement, (pp. 87–106). Thousand Oaks, California: Sage Publications.

Harding, K. and Parsons, J. (2011) "Improving Teacher Education Programs", Australian Journal of Teacher Education, 36 (11), pp. 51-61.

Hattie, J. (2003). ‘Teachers make a difference: What is the research evidence?’ Paper presented at the Australian Council for Educational Research Annual Conference on Building Teacher Quality, Melbourne. Australian Council for Educational Research Annual Conference in 2003. Available from <http://www.acer.edu.au/documents/RC2003_Hattie_TeachersMakeADifference.pdf> [13 November 2013].

Teachers as Leaders: Why and Where to Start

Thu, 15 Sep 2016 15:22:57 GMT

Teachers already fulfill several roles in and outside the classroom including instructor, advisor, mentor, coach, etc. so why burden them with more roles including those of leadership? An argument for teacher leadership can be made when we consider that some teachers actually have the motivation and skills required to take on important leadership roles in the school; they usually work in schools longer than administrators do so they have more awareness of school culture and can bring more consistency to long term projects; and the demands on school administrators are unrealistic for one or two people to meet, therefore necessitating the involvement of teachers in leadership roles.

Furthermore, research has shown training and encouraging teachers to be leaders leads to “increased teacher satisfaction, reduced isolation, and gaining new knowledge” (Barth, 2001, p. 446). Although teachers are expected to perform on the job from the start, not all teachers may acknowledge the importance of or be ready to lead, so there is a need for teachers to be prepared to effectively fulfill the role of a leader.

If we’ve established the case for encouraging teachers to be leaders, one place to start is to look at three prevalent theories of leadership in the literature: distributed, transformational, and servant leadership.

1) Distributed leadership is defined as “break[ing] the traditional hierarchical model of leadership and distributes decision-making, responsibility, and authority among both formal and informal leaders” (Lindahl 2008, p.302) such that several people fulfill different leadership roles, thereby leading to greater outcomes than working in isolation. Essentially, there is an emphasis on “collective responsibility and collaborative working” (Frost and Harris 2003, p.480) such that leadership can become the responsibility of anyone in the organization. When administrators create an environment for distributed leadership, teachers will understand that some schools are changing the traditional hierarchical model of leadership associated with the industrial age, and be ready for the possibility to lead, even at the beginning of their careers (Bond, 2011).

2) Transformational leadership is a concept defined back in 1978 by Burns as: “the potential to shape, alter, and elevate the motives and goals of people with whom they [transformational leaders] come in contact [with]” (As cited in Bond 2011, p.285). Later, Bass (1999, p. 185 as cited in Bond 2011) revealed four elements that are essential for transformational leadership:

i) “Idealized Influence or Charisma” which involves delivering a clear vision that instills pride, trust and respect in followers;
ii) “Inspirational Motivation” which involves leaders acting as role models;
iii) “Individual Consideration” where the leader coaches, mentors and provides feedback to their team and
iv) “Intellectual Stimulation” which involves providing team members with challenging situations that involve deeper level problem solving.

When administrators and teachers demonstrate transformational leadership, they can reap benefits of exercising such style of leadership in their schools and classrooms, which include enhanced learning, creativity and ethical behavior (Pounder 2006).

3) The final prevalent model, “servant leadership” is defined as “invert[ing] traditional models and advocate[ing] for a person to serve first and lead secondly” (Bowman 2005, 257). As such, servant leaders are fully involved with the change they want to see in the world, serving as role models, and enabling others to “discover and use their strengths and talents” (Jennings and Stahl-Wert, 2003, p.13 as cited in Bond 2011).

This theory is quite relevant because it signifies preferring the well-being of others over oneself, which in most cases is demonstrated in teachers’ desire to enter the profession in order to make a difference in students’ lives and in society at large. As such, servant leadership provides a theory explaining this desire to serve that teachers may have (Bond 2011).

Preparing and encouraging teachers to be leaders can be an investment and require a shift in school culture and job expectations; however, the benefits for teachers, students, administrators and the school community are many and certainly worthwhile.

References:
Barth, R. S. (2001). ‘Teacher leader’. Phi Delta Kappan, 82(6), pp. 443–49.

Bond, N. (2011). ‘Preparing Pre-service Teachers to Become Teacher Leaders’. The Educational Forum, 75 (4), pp. 280-297.

Bowman, R. F. 2004. Teachers as leaders. The Clearing House 77(5): 187–89.

Frost, D., and A. Harris. 2003. Teacher leadership: Towards a research agenda. Cambridge, Journal of Education 33(3): 479–98.

Lindahl, R. 2008. Shared leadership: Can it work in schools? The Educational Forum 72(4): 298–307.Available from <http://www.edschools.org/teacher_report.htm>. [15 November 2013].