Abstract
In this essay, I share how my own readings and understandings of Islam brought me closer to wider concepts of literacy. I use these views to guide my own research in literacy education to situate what literacy can be for youth in and around schools, knowing that literacy is still taught, assessed, and measured in singular ways.
Love. It is the reason there is something instead of nothing. It is from the soil of love that all existence blossoms into being. Love is why we are here. Love is why you are holding these words in your hands, speaking them on your tongue, or hearing them in your ears. (Helwa, 2020)
Islam: A Blossoming Love
In the book Secrets of Divine Love: A Spiritual Journey Into the Heart of Islam, author A. Helwa opened with love. In her book, she wrote about the spirit of Islam and invited readers into the beauty and heart of the faith. Islam is both a religion and a way of life that is translated to mean “peace.” Those who follow Islam are Muslims, or those who submit to the oneness of God and who practice peace. The word “love” is perhaps mentioned hundreds of times throughout Helwa's writing, which also speaks volumes to the essence of Islam. Guiding her writing is the Qur’an, which she names as a “love letter” from God. The Qur’an is the holy book and the final book sent for guidance to Muslims. Other holy books that precede the Qur’an, sent by prophets, and the other central readings Muslims follow include the Torah, Gospel, Psalms, and Hadith. The Hadith, which translates to “stories,” consists of sayings, deeds, actions, and narratives of Islam's final prophet, Muhammad (peace and blessings be upon him). “Peace and blessings be upon him” is what Muslims say following the writing or speaking of any prophet's names to show reverence. In the Qur’an, it is written, “Indeed We have sent Our Messengers with clear proofs and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice” (57:25, or Chapter 57: Verse 25 of the Scripture). The Qur’an, a book of justice, comprises 114 chapters that were revealed across 23 years. Unchanged since its inception, the Qur’an was intended to speak to the mind and strengthen one's heart. The word “Qur’an” is translated to mean “to recite, read, gather, collect and join” (Helwa, 2020, p. 80). Engaging in the Qur’an was always something more than just a solitary reading event; it was multiple literacies enacted all at once—reading, thinking, understanding, questioning, comprehending, writing, reciting, and sharing. Engaging in the Qur’an involves more than the self, but also the juma’ah or the community, group, gathering, or congregation. This book was never intended only to be a transactional experience of just book and self; it was meant to be a shared literacy experience of collectivism. The Qur’an can also be translated to be understood as “light” as it is written, “There has come to you from Allah a light and a clear book” (5:15). Helwa (2020) explained that the Qur’an cannot be read darkness—readers need both physical and spiritual light to access it. This one book is an immersive, interactive experience, and each time the book is opened, read, and recited, it feels new—with new meanings, new understandings, and new ways of moving about the world. The Qur’an is light and love imprinted, and Helwa used the Qur’an as the foundation for the love she described. She positioned love as the means to enable humanity to blossom and grow. Love, as she put it, is the reason we are here and the reason we are reading.
It was this love of Islam that enabled me to remember the exact moment I fell in love with literacy.
The Purpose of This Essay
In this personal essay, I write about this love and how I came to understand literacy through Islam and conceptualizing the age-old question, “What is literacy and its purpose?,” which can be defined through the understandings of religious literacies of Islam. I use the Qur’an and Hadith together to provide the ways in which literacy is conceptualized in Islam by drawing upon my own life's experiences as a Muslim. I focus on drawing from wider conceptualizations of literacy as opposed to seeing literacy narrowly as a set of skills to possess or viewing literacy only as a singular act. When I observe the ways in which literacy is defined and practiced in schools, there are great limitations and problems. These problems are often marked as a “crisis” in literacy and suggest that children are not proficient in literacy or cannot manifest authentic purposes of literacy (Thomas, 2022, 2024). Across states, most funding, programming, and data reporting stem from only reading data across five areas of phonemic awareness, phonics, fluency, vocabulary, and comprehension, marking students as “illiterate” or using labels such as “at-risk reader” or “non-reader” (Petscher et al., 2020; Thomas, 2024). While these are useful skills in reading, focusing on these areas alone neglects context and sociocultural factors that impact literacies, such as text selection, history, identity, joy, race, freedom, and other critical factors of literacy development. It also creates “false stories” and incomplete data reports on literacy (Thomas, 2024). School literacy especially hinges heavily on white, Eurocentric histories and is without advanced forms and purposes of literacy (Kinloch et al., 2020; Muhammad, 2020). For example, when literacy is taught, assessed, and measured in classrooms, the focus is typically on skills instruction—absent of identity, culture, context, intellect, justice, or joy (Coles & Kingsley, 2021; Dunn & Love, 2020; Lyiscott, 2019).
If we examine one of our nation's first books to teach children literacy in the 17th century, The New England Primer, a White Christian religious text, we find the conceptualization of literacy is skills-only. Literacy was both defined and taught in a decontextualized way, where there was no multiculturalism, criticality, context of the world, knowledge-building, or representation of joy. The purpose of literacy, then, was functionality—of being able to read to navigate in life, and to be able to understand the Bible in the sense of white perspectives. These purposes were not extended to other children who were not white and Christian. Subsequently, practices and purposes of literacy for schools following the New England Primer continued this same pathway of limiting the ways in which we teach literacy to youth. Examples of modern-day skills-only or decontextualized literacy are found in frameworks such as the science of reading (Goodwin & Jiménez, 2020), which has largely focused on teaching reading as a set of skills to have or not. This narrowed focus on literacy has left children unresponsive to the curriculum and not achieving their highest potential. I argue that we need diverse ways of understanding literacy from diverse communities to help children see varied pursuits of literacy in their lives. Children need literacies that are responsive to rich and diverse histories and cultures, especially Muslim children, who have been historically excluded from the development of learning standards, curriculum, assessments, and teaching evaluations. While I have not chosen to center the pain of Islamophobia here, I am aware that Muslim children feel the effects of the hate, fear, and ignorance of Islam, and so do I. Those who fear or hate Islam have received enough of a platform and will not receive any more within this essay. Instead, I choose to ground this writing in truth and love, and not as a response to hate, with hopes that readers take in these ways literacy is conceptualized in Islam and consider how we can rethink and repurpose practices with all youth.
Islam and Me
I was born and raised into Islam. In addition to being Muslim, I also identify as a Black woman who is a teacher and teacher educator, seeking to advance the literacy development of all children, and especially those who have been marginalized across schools and curriculum. My mother converted to Islam at the age of 16 during a time of the Black Power movement in the United States. She, like other Muslim leaders such as Malcolm X and Warith Deen Muhammad, searched for truth, justice, identity, and joy at a time where the country did not fully love or honor Blackness. Because of my mother's practice of Islam at an early age, I was subsequently educated in the faith, and though my mother raised me as a Muslim, I still chose Islam as a child and as an adult due to feeling that blossoming love that Helwa described. And since I could remember, I always felt joy flow throughout my body when hearing the Qur’an recited. Scholars of Islam say that one of the highest forms of literacy is being able to memorize and recite the Qur’an in such a beautiful, melodic way, that softens the heart. Each time I hear the words elongated, it feels like a beautiful symphony of the voice. The heart, when engaged in reading the Qur’an, “trembles and vibrates” (8:2). That is exactly how my body and heart felt when I remember falling in love with literacy—a joyful trembling and awakening.
Through Islam and reading the Qur’an, I learned to love words. My mother would share with me the importance of language and words by sharing the Hadith that teaches to “say what is best or remain silent.” In other words, if I am not saying or writing truth, justice, and words that will elevate humanity, it is best to not say or write anything at all. My mother shared that in Islam we follow the art of knowing how important words are, so when I speak or write, I must ask three questions: Is it true? Is it necessary? and Is it kind? I certainly follow this line of questioning in my research and work as a professor. I also think of the usefulness of these questions as I navigate a society today marked with violence, genocide, Islamophobia, curricular harm, bias assessments, and educational policies written to hurt Black and Brown children. I wonder if only others knew the power and potential destruction that could result from language and words, and how our world could be written differently. I also wondered, what if we focused on beauty, truth, and kindness in literacy development as much as phonics? As a child and still, to this day, I cannot flip through pages of the Qur’an without profusely weeping—weeping at the beauty of its language, weeping due to the mercy on Earth, and also weeping when I see the oppression that still exists in the world. Most of what I read and understand, though revealed roughly 1,400 years ago, still has relevance today.
Through Islam, I learned to love reading, and ultimately it was my motivation to become a teacher and scholar of literacy. It was this love that presented me with the desire to learn literacy and study the purpose and power it has for children. In this personal essay, I will share how my own readings and understandings of Islam brought me closer to wider concepts of literacy—concepts that move beyond approaches like the science of reading or skills-only practices. I use views of Islam to guide my research in literacy education to situate what literacy can be for youth in schools, knowing that literacy is still taught, assessed, and measured in singular ways. While literacy has been defined over time to include definitions of grace, power, consciousness, identity, knowledge-building, and agency in pre-K-12 literacy education, in schools, we only see the definition of literacy as decontextualized skills (Scribner, 1984; Street, 2003). Before studying literacy formally in my PhD program, it was Islam that provided my initial introduction to defining literacy in wider, more complete ways.
Islamic Understandings and Purposes of Literacy
In the following section, I share six significant meanings of literacy. I pair each literacy meaning with Qur’an verses and Hadith to illustrate and elaborate upon meaning. I then explain each literacy meaning in my own words and pose questions that can be asked by educators who teach children in any school setting (religious, independent, or public schools). It is my hope that readers consider these loving ways of conceptualizing literacy to then ask questions such as What are the meanings of literacy that emerge from your own culture and experiences? What are the meanings of literacy that should pervade education? Which definitions are present? Which definitions are absent? Which concepts of literacy are (un)assessed and (un)evaluated? As we teach youth to read, write, and think in education, what concepts of literacy are simply missing from the curriculum and instruction? If we rethink literacy, we begin to create better learning experiences for children. Also, moving beyond skills-only literacies or cognition alone, and considering culture, context, justice, and joy, we engage in literacy education that will honor the diverse and changing times (Muhammad, 2023; Street, 2003; The New London Group, 1996). The current ways in which literacy has been conceptualized have not been enough to move our youth or our society toward love. I also encourage readers to take up the meanings here from scripture and stories of Islam and consider what each conceptualization means personally and within literacy education.
Literacy as Self and Community Development
By (the Token of) Time (through the ages), Verily Man is in loss, Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. (103:1–3)
Islamically, acts of reading, writing, thinking, and sense-making are connected to the expressed goal of developing self and community. This means that literacy in Islam is intricately linked to defining who you are individually and as a community, which includes one's characteristics, traits, and purpose. In a Qur’an verse, God speaks to the importance of time and of humanity joining together to teach truth, patience, and constancy to gain benefits in the world (103:1–3). This first requires cultivating the self. One cannot improve humanity if they are not well and practicing truth first. To develop self means one engages in literacies to define who they are, who they are not, and who they desire to be (Muhammad, 2020). Identity is key in literacy as it helps one to feel a stronger sense of confidence and self-reliance. In Islam, developing the self is key as it helps to build the human to serve the community better. And while self-development is important, it is perhaps more important to give to and develop the entire community. It is even more beneficial in Islam when one is able to pray in the congregation as opposed to praying alone. Speaking to the importance of self-work for the goal of collectivism, it is written, “Allah will not change the condition of a people until they change themselves” (13:11). In this verse, it means that advancing the condition of the self is both connected to and a precursor to advancing the condition of an entire group of people. It expresses the well-known South African adage of “ubuntu,” which means “I am because we are,” which in essence speaks to the oneness of humanity and how we are all a collective whole. In the Qur’an it is stated, “Make room for one another in your collective life. Make room and in return God will make room for you” (58:11), which honors beliefs of collectivism and collaboration—two essential approaches needed in education. This means when one focuses on developing the self for the sake of the wider community, in the religion, one will then be rewarded.
Educators also must engage in literacy education to help children make sense of their identities and communities in ways to grow and develop (Baker-Bell, 2020). We must first ensure that we have done the self-work so that we may contribute to a wider community. Literacy as self and community development also means in education that we must help children engage in literacy with the purpose of knowing who they are for elevating the community. This means we ask questions such as: What are the identities of our students? What communities do they belong to? How can text be taught to help students learn something about their identities and communities? How can text help students improve the state of their local and wider communities?
Literacy as Reading (the Word and the World)
Before this (Qur’an), you (Muhammad, pbuh) were unable to recite any book, neither could you write. (29:48)
The Qur’an was revealed to the final prophet, Muhammad (pbuh). It is written, “In the name of Allah, the Lord of Mercy, the Giver of Mercy; Iqra! In the name of your Lord Who created man from a clot form. Iqra! Your Lord Is the Most Bountiful One Who taught by the pen, Who taught man that which he did not know” (96:1–5). At the time the Qur’an was revealed, Muhammad (pbuh) was then named as illiterate or unlettered, as he was not able to read words on the page, nor write. In the history of the verses, the Angel Gabriel came to Muhammad (pbuh), invoking him to engage in “iqra,” which means to learn, proclaim, recite, and understand (Muhammad, 2015). Muhammad (pbuh) said, “I cannot read,” as he was then unable to read print and there was no physical book in front of him, yet he was not just being asked to read printed text, but also the world as text. This verse speaks to what I understand as reading not just being about reading the words on a page but also something greater—the world. This verse contextualizes literacy as reading both the word and the world, as epitomized later by Freire and Macedo (1987). Muhammad (pbuh) was not just being requested to read print in the literal sense, but also, in the metaphoric sense, to read (and make sense of) the context of the world around, which included the signs, nature, joys, and oppressions.
In various Hadiths, reading across texts is encouraged as it is said to “Read the Quran as long as your hearts are in unity, and if you dispute over it, then go away and leave it be,” and “The one who is proficient while reading the Quran is with the noble and upright recording angels.” Together, these statements speak to the importance for Muslims to read as Muhammad (pbuh) once said: “The best of you are those who learn the Qur’an and then teach it.” Text (both print and nonprint) is intended to be read, questioned, understood, and taught.
Often, children are labeled as deficit or as “non-readers” when they struggle to read print texts. We consume all of reading to be letters or words on a page, but reading also consists of reading contexts, people, objects, and images (Cope & Kalantzis, 2000; The New London Group, 1996). When literacy and text are thought of beyond skill or letters, we recognize wider ways to read and make sense of the text, as illustrated in these verses of the Qur’an and Hadith. In schools, educators must help children learn how to read the print text and nonprint text such as images, video, multimodality, and the world. This means we ask questions such as How am I engaged in multimodal texts to teach children how to read? How am I teaching literacy to respond to the social times and the world around us? How am I teaching multiple literacies?
Literacy as Language
And if all the trees in the earth were pens and the sea with seven more seas to help it were ink the words of Allah could not be exhausted. Allah is Exalted in Might and Wise. (31:27)
Within Islam, literacy is also defined as language and the development of words and communication. In reference to the sheer beauty of writing and language, the 31:27 Qur’anic verse metaphor compares all the trees on Earth to pens and the sea to their ink. If one were to imagine the number of ink pens this would create, it would still not be enough to exhaust the words of God. When I first read this, it took my breath away, as it was such vastness and possibility of language. I interpret this Qur’anic verse to mean that words and language are boundless and plentiful. The pen has great significance in Islam for language because, in a Hadith, it was known that “the first of what Allah created was the Pen, and He said to it: ‘Write’. The Pen said: ‘O my Lord, what shall I write?’ He said: ‘Write the decree and whatever will throughout eternity’.” Throughout the Qur’an, Muslims are prompted to write to record things such as transactions or business documents. This is illuminated in the verse, “O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allah has taught him” (2:282).
It is written that as humans move about the world, they should choose the best of words and say them in the best of ways across any form of communication, including writing (17:53). Words, language, and writing have endless possibilities. This is contrary to when educators say children are word-deficient or must only speak “standard Eurocentric English,” yet we know language is too abundant to confine it to single definitions or binaries. Another binary of language is citing it as “good” or “bad,” “standard” or “nonstandard.” Language is too beautiful for such smallness. In schools, we take these binaries and tell children that there's one “right” way to speak or write. This way of seeing language is destructive and is contrary to linguistic justice (Baker-Bell, 2020).
It is this bountifulness of language and literacy that I want children to experience. In education, educators can ask questions when teaching language such as How can I teach the meaning, purpose, and power of language? How can I teach language where children write every day? How can children learn to write for diverse purposes and across different audiences?
Literacy as Knowledge-Building
Seeking knowledge is a duty upon every Muslim. (Hadith)
Literacy is a mandated part of a Muslim's identity, and so is the act of seeking truth and knowledge through literacy. As a child, I was taught through Islam to question everything I read, see, and hear because Muslims are commanded to do so for a greater understanding of the world. It is written that “Allah taught Adam [the first prophet] the names (and meanings and qualities of all things), and then presented these things before the angels saying, ‘Inform Me of the names of these if you are truthful’” (2:31); therefore, according to Islam, teaching and learning knowledge through literacy was one of the first actions of humanity on Earth. The teaching of the names and qualities of all things expressed the teaching of new knowledge. When one gains and teaches knowledge to others, it comes with a reward from God, and “whoever follows a path to seek knowledge, Allah will make the path to Paradise easy for him” (Hadith). Knowledge-building is special because it helps us to not move about the world in ignorance, and while knowledge is not held in the same esteem as literacy skills in my own experiences as a teacher, I know that there is no point in teaching children skills if they are not also taught to gain and question knowledge from skills attained.
In classrooms, we can engage in literacy to teach students about new people, places, things, events, histories, concepts, and current events. We want children to become smarter intellectually about what they read, write, or communicate. Educators can ask: How does the curriculum (including texts, teacher materials, and learning exercises) respond to or build students’ knowledge and mental powers? What are they becoming smarter about in each learning experience?
Literacy as Anti-Oppression and Justice
And among those We created is a community which guides by truth and thereby establishes justice. (7:181)
Justice is freedom, liberation, and equity for all that centers on anti-racism, anti-oppression, and fairness, while addressing and repairing structural and historical harm. It is recognizing that acts of good and evil can never be equal. As long as injustices exist in the world, we need spaces for learning that nurture love, kindness, and liberation. In Islam, every type of injustice counts as harm as it is written, “Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward” (4:40). Regardless of humanity's differences in race, culture, religion, age, gender, sexuality, or other areas, I was always taught in Islam to not oppress or inflict hurt, harm, or pain upon the lives of others implicitly or explicitly. Muslims are commanded to recognize and identify oppression in all forms and then respond. We can respond in three ways, according to a Hadith: “Whoever of you sees wrong being committed, let him change it with his hand [i.e., by action such as protest or writing]. If he is unable to do that, then with his tongue [speak], and if he is unable to do that, then he should feel it is wrong in his heart.” There are not many times we must stay silent in the face of oppression across humanity, and Muhammad (pbuh) also has shared that God has said, “I have forbidden zulm [injustice, wrongdoing, unfairness] to Myself and I have made it haram [forbidden] amongst you, so do not wrong one another” (Hadith). Justice is connected to freedom and creating spaces for humanity to live in peace with each other, where no one is treated unfairly or discriminated against due to their identities. In the Qur’an it is written that “God commands justice and fair dealing” (16:90) and “Be upright for God, and be bearers of witness with justice!” (5:8). This means that justice is infused into the humanity and all parts of Islam and literacy, which includes all that we learn and teach. Also, Allah is referred to as Al-Muqsit, or the Most Equitable, the Just. God is the maintainer of justice and “He forbids what is shameful, blameworthy and oppressive. He teaches you, so that you may take heed” (16:90). This collectively shows that literacy is linked to justice. Anti-oppression is a distinct purpose of literacy in Islam, and as one reads, writes, thinks, and communicates, Muslims must do so with the purpose of disrupting and repairing harm in the self and the world.
Researchers have named this type of literacy as abolitionist teaching (Love, 2019), critical literacies (Kinloch, 2011), or agitation literacies (Muhammad, 2019). In education, it is time that educators address the ways we explicitly teach justice and anti-oppression in literacy. Children need to learn how to name, question, understand, read, write, and disrupt injustices with their literacies. Educators can ask: How does the curriculum engage students’ thinking about power and equity and the disruption of oppression? Which types of oppressions (hurt, harms, pain in humanity or the world) are taught in each book or text?
Literacy as Joy
Can’t you see the earth dry and lifeless—and suddenly when We send down waters upon it, it stirs, and swells and puts forth every kind of lovely plant! (22:5)
In my scholarship, I define joy as being something more than static happiness, or celebration: It is the ability to recognize beauty in self and humanity (nature and human beings). Joy is the wonder, laughter, imagination, being able to envision a better world; it is the adornments of life, free of hurt and harm (Muhammad, 2023). Joy is what we fight for in a world that is often scarred with oppression. In my work, I also use the phrase to “unearth joy” in education because I feel we need to uproot, unhinge, and dig deep into intellectual histories to determine the beauty of the world. We must teach the things that have been historically concealed, erased, hidden, or pushed down. In the 22:5 verse to describe the elevation of joy, Allah describes joy as the water, growth, substance, flowers, and plants. He speaks to watering an Earth that oppression has made dry. He writes, “I call to witness the rosy glow of sunset, the night and its progression, the moon as it grows into fullness; surely you shall travel from stage to stage” (84:16–19). In Islam, it is key to acknowledge not only oppressions but also joys. It is the joy that results when justice is in place. Prophet Muhammad (pbuh) has also said, “Let the Qur’an be the springtime of my heart, the light of my chest, the remover of my sadness, and the reliever of my distress” (Hadith). I thought, What happens if books in schools are the “springtime” of children's hearts? When I read such words, my heart goes to joy. And joy does not come overnight. It comes with a patience. And not just any patience, but “a beautiful patience” (Hadith). The Qur’an helps us to also see the beauty of the Earth. For me, this is helpful to remember joy in a world that can be saturated with hardships. It is written, “And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees—of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe” (6:99). This is another example of joy as beauty on the Earth, and those Earthly things that are beneficial. Finally, I will add that I found joy to be connected to giving back to make the world a better place as it is stated to “Give of what you love” (3:92), and even a smile is a form of charity or giving to help another (Hadith). This shows advocacy and help to others is as joy.
In education, I argue joy needs to be returned to literacy, and children must read and write joy. Joy is something that has not been explicitly, taught, or assessed, nor have there been joyful learning objectives set in literacy education, but when joy is another understanding and purpose of literacy, it may bring children to engagement, wellness, and self-empowerment (Minor, 2023). Educators can ask: How is my curriculum and instruction an expression of joy? Do students experience sublime emotions when engaged in literacies? When students are reading about new knowledge about the world, are they also taking in joy?
Al-Wadud and Literacy
And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge. (Qur’an 30:22)
Before I earned my degree in literacy, language, and culture at the University of Illinois at Chicago, I understood diversity, literacy, language, and culture through Islam. Through this first love, I learned the meaning and beauty of languages across communities and how we need to center the histories, identities, liberation, and literacies of diverse people. Across schools, we don’t see the literacies of people of color being used to create models, frameworks, or policies. When curriculum and policies in education are studied, it is from the lenses of whiteness or Eurocentricity, not from communities of color or Islamic understandings. Many literacy initiatives were not designed to fully acknowledge Black or Brown people's literacies. Yet, Islam taught me the importance of inclusion in literacy education, and it pushes against singular and limited ways of conceptualizing literacy. Islam taught me to honor literacy concepts of joy, intellect, justice, community, and self-development as much as skills are honored. Literacy, as the Qur’an has revealed, gives the world and me a more complete essence of what literacy is and can be. It can be identity development (of self and community), reading (words and worlds), bountiful language, knowledge-building, anti-oppression, and joy. I close this essay much like I opened, with love and the name Al-Wadud, which is one of the 99 names of Allah in Islam and which translates to “The Most Loving; Origin of Love.” Literacy and the Qur’an for me is an origin to love. Literacy taught me about love and how to love. It is love that provides the answer to all dilemmas. It is love that must center literacy education today. And it is love that invited me into literacy and to explore all the beauty it offers.
Supplemental Material
sj-docx-1-jlr-10.1177_1086296X241300545 - Supplemental material for Love, Islam, and How Literacy Is Conceptualized
Supplemental material, sj-docx-1-jlr-10.1177_1086296X241300545 for Love, Islam, and How Literacy Is Conceptualized by Gholnecsar E Muhammad in Journal of Literacy Research
Supplemental Material
sj-docx-2-jlr-10.1177_1086296X241300545 - Supplemental material for Love, Islam, and How Literacy Is Conceptualized
Supplemental material, sj-docx-2-jlr-10.1177_1086296X241300545 for Love, Islam, and How Literacy Is Conceptualized by Gholnecsar E Muhammad in Journal of Literacy Research
Supplemental Material
sj-docx-3-jlr-10.1177_1086296X241300545 - Supplemental material for Love, Islam, and How Literacy Is Conceptualized
Supplemental material, sj-docx-3-jlr-10.1177_1086296X241300545 for Love, Islam, and How Literacy Is Conceptualized by Gholnecsar E Muhammad in Journal of Literacy Research
Supplemental Material
sj-docx-4-jlr-10.1177_1086296X241300545 - Supplemental material for Love, Islam, and How Literacy Is Conceptualized
Supplemental material, sj-docx-4-jlr-10.1177_1086296X241300545 for Love, Islam, and How Literacy Is Conceptualized by Gholnecsar E Muhammad in Journal of Literacy Research
Supplemental Material
sj-docx-5-jlr-10.1177_1086296X241300545 - Supplemental material for Love, Islam, and How Literacy Is Conceptualized
Supplemental material, sj-docx-5-jlr-10.1177_1086296X241300545 for Love, Islam, and How Literacy Is Conceptualized by Gholnecsar E Muhammad in Journal of Literacy Research
Footnotes
Declaration of Conflicting Interests
The author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.
Funding
The author received no financial support for the research, authorship, and/or publication of this article.
References
Supplementary Material
Please find the following supplemental material available below.
For Open Access articles published under a Creative Commons License, all supplemental material carries the same license as the article it is associated with.
For non-Open Access articles published, all supplemental material carries a non-exclusive license, and permission requests for re-use of supplemental material or any part of supplemental material shall be sent directly to the copyright owner as specified in the copyright notice associated with the article.
