Islam is one of the world’s major religions, with about 1.8 billion followers, or 24% of the global population, according to Pew Research Center. However, Islam is also one of the most misunderstood and stereotyped religions, especially in the West, where it is often associated with violence, extremism and oppression. How do the younger generations of Americans, namely Generation Z (born after 1996) and millennials (born between 1981 and 1996), feel about Islam and Muslims? Are they more tolerant, curious or indifferent than their elders? What factors influence their views and attitudes?

To answer these questions, we need to look at various sources of information, such as surveys, academic studies, media reports and personal testimonies. There is no definitive answer to how Gen Z and millennials feel about Islam, as different surveys and sources may have different methods and perspectives. However, we can identify some possible trends and insights based on the available data.

One of the most comprehensive sources of data on American views of Muslims and Islam is the Pew Research Center, which conducts regular surveys on religious topics. According to a Pew survey from 2019, younger Americans (ages 18 to 29) are more likely than older Americans to say they have a positive view of Muslims (58% vs. 43%) and Islam (44% vs. 36%). They are also more likely to say they know someone who is Muslim (49% vs. 38%) and to say that there is a lot of discrimination against Muslims in the US (76% vs. 69%). These findings suggest that younger Americans are more exposed to and empathetic with Muslims and their faith than older Americans.

Another source of data is academic research, which can provide more in-depth analysis and explanation of the factors behind the views of Gen Z and millennials. One example is the work of Matthew Hedstrom, an associate professor of religious studies at the University of Virginia, who argues that millennials are leaving organized religion but embracing spirituality, which he defines as “what consumer capitalism does to religion”. He says that millennials are looking for personal choice, authenticity and self-expression in their religious or spiritual beliefs, and that they are often critical of the political entanglement of Christianity, especially on issues like gay marriage and sex abuse scandals. Hedstrom suggests that millennials may be more open to alternative forms of spirituality, such as Islam, Buddhism or New Age movements, than their parents or grandparents.

A third source of data is media reports, which can reflect the public discourse and perception of Islam and Muslims in society. One example is the launch of a new social media platform called “Muslim” in early 2019, which aims to create a community and outlet for Generation Z and millennial Muslims to help them amplify their faith, share their views and enhance their lifestyles. The platform also features a media publication that covers topics such as fashion, culture, entertainment, politics and social justice from a Muslim perspective. The platform’s founder, Ali Mahdi, said that he wanted to create a space for young Muslims who felt marginalized or misrepresented by mainstream media and social media.

A fourth source of data is personal testimonies, which can provide individual stories and experiences of Gen Z and millennials who interact with Islam and Muslims. One example is the book “Generation M: Young Muslims Changing the World” by Shelina Janmohamed, which profiles young Muslims from different backgrounds and countries who are shaping their identities and communities in creative and innovative ways. The book shows how young Muslims are engaging with social media, art, fashion, music, activism and entrepreneurship to express their faith and values.

In conclusion, Gen Z and millennials have diverse and complex views on Islam and Muslims, which are influenced by various factors such as exposure, education, media and personal experiences. There is no single or simple way to describe how they feel about Islam, as they may have different levels of knowledge, interest and engagement with the religion. However, some general trends can be observed, such as a higher level of tolerance, curiosity and empathy than older generations; a lower level of attachment to organized religion but a higher level of spirituality; a greater awareness of the diversity and creativity of Muslim cultures; and a desire for more representation and inclusion in society. These trends may have implications for the future of interfaith relations, religious diversity and social cohesion in America.

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