Introduction According to the dictionary ‘islamophobia is the dislike of or prejudice against Islam or Muslims, especially as a political force’. This fear and hatred of the Islamic community has caused political measures to be in order, Motion 103 is a study conducted by the government of Canada to detect how to prevent racism and religious discrimination by collecting data on hate crimes on Muslims. Six in 10 Canadians believe Islamophobia is an issue in Canada. This research report will be discussing the Causes, Impact, Existing Solutions, and New Model. Causes The most common issue in Islamophobia is all misinformation and/or lack of information on the religion. Unfortunately, people against Muslims are not willing to change and recognize Muslims but they are willing the feed into the fear of stereotypes. This feeling is of fear is understandable, as Islamophobia people claim to be physically and mentally afraid of the Islamic people, but this attitude will lead to a worsening of their fear and not provide any situation for positive change. Islamophobia cannot only hold someone back in life; it can even hold back people around them. This disorder is not an individual, an extreme or illogical terror of individuals ensuing the Islamic beliefs; it contains a disgust of their religion. This result in, an unfair demeanor towards someone’s right for a personal value. This phobia is a form of prejudice towards other religions and has recently become a relatively significant issue in our civilization. Making the effort for change will make a huge modification in someone’ personal issues, typically resulting in a more calm and collected composure in previously perceived stressful situations. Impact Muslims, as members of minority communities in the West, grow up against a background of everyday Islamophobia. I suggest that the Muslim self-internalized in such a setting is denigrated (Fanon 1952), a difficulty typically coped during puberty when individuality formation is the important developmental task. This stereotypically includes the young teens and adults taking on polarized. Resulting the 9/11 and 7/seven attacks, Islamophobia intensified; at the psychological level, it is logical, as an internal racist defence against overwhelming anxiety. Within that defensive organization, which I describe, fundamentalism is inscribed as the problematic heart of Islam, complicating the adolescent’s attempt to come to terms with the inner legacy of everyday Islamophobia. I explore these themes through a case study of a young man who travelled to Afghanistan in the 1990s, and by brief reference to Ed Husain “The Islamist” and Mohsin Hamid’s novel “The Reluctant Fundamentalist”. Solution Social and school groups, such as the Muslim Student Association, are one of the most powerful agents of change in any medium within academia. The proliferation of the organization primarily through schools and colleges serve as effective agents of change through creating social coalitions to multiply information as fit as care and understanding among the community that such a setting creates. Through scholastic competitions, further knowledge is proliferated within academia and beyond, leading to the formulation of an effective agent of change. Coalitions like the Muslim Student Association ought to serve as the frameworks for understanding how to address the question of Islamophobia. However, this can only tackle the communal problem, not the institutional problem writ large. The institutional problem, once analyzed, is as simply an extension of the communal ideology, as the influences that exist within a community permeates into politics. To understand and influence policy analysis, revolutionary dialectic within discourse and deliberation outside of the political sphere is imperative. The political sphere is be characterized as a tainting field for any form of revolutionary politics, as calls for pragmatic reform mask the embedded bigotry in our current form of policy-making. To discourse this argument as innovative is sad in and of itself, as a fundamental understanding of humanism is the core lesson that will be obtained through the understanding of Islam, along with some delicate but menial intricacies that come along with any concept of a religion, defining the existence of a singular God as well as the doctrines that follow. Back to the issue at hand, advocacy groups can serve as effective pedestals in the political sphere where the discourse that is shaped through the coalitions within academia as well as the coalitions as a unique space themselves can be used as ammunition to destabilize and dethrone the systematic bigotry that exists. Whether it be in public, in writing, in educational forums, online, whatsoever the means intended for communication may be, conflict to prejudice is possible, imperative, and effective. Conclusion There is indeed light at the end of the tunnel, but only if we walk towards it. For that to happen, we all must walk together. Brothers and sisters, Muslims and non-Muslims, people from all occupations.