Published in the Florida Times Union, Feb 7, 2021.

by Parvez Ahmed

When terrorists claiming to act in the name of my faith attacked the homeland on Sept. 11, 2001, Muslims in America were not only targeted for surveillance, they were also repeatedly asked to condemn terrorism even when the only thing they shared with the terrorists was their religion. Frenzied protests were mounted when a group of Muslims wanted to build a spiritual community center not far from the World Trade Towers.

At a personal level, I recall with pain, my own saga going through the process of being confirmed as a Human Rights Commissioner for the city of Jacksonville. City Council members grilled me on “Islamic” terrorism and cared little about my views on human rights. During the confirmation hearing one Republican council member went as far as asking me to pray to “my God” before voting against me.

Despite having no material connections to any terrorists, many Muslims were hounded by the media, their loyalty questioned in public and frequently discriminated at work. The frenzy reached its peak when candidate Donald J. Trump called for a “total and complete shutdown” of Muslims entering the U.S. and followed up with his first executive action to essentially criminalize my faith by enacting a travel ban from several Muslim majority countries. The U.S. Supreme Court later upheld a watered-down version of this discriminatory policy. Post 9-11 realities, from government-sanctioned detentions at airports to privately ginned up “protests” by hate groups, have left a deep scar in ways unimaginable. All this in the name of national security.

Fast forward to the Capitol attacks on Jan. 6. The rioters, far from being an impromptu flash mob, were incited by repeated assertions of a big lie that the presidential election was stolen. They planned in plain view to storm the Capitol. They wanted to kill or kidnap the next two in the line of succession to the President – Trump’s own Vice President and the Democratic Speaker of the House. A report released in October 2020 concluded that white supremacist groups pose a grave danger to the nation. And yet no one is asking all elected Republican officials to put out clear statements of condemnations. No one is demanding that Republican voters explain why their side is aiding and abetting terrorism. No security agency is engaged in surveillance of Republicans.

Despite my trauma of being harassed and surveilled, I am not advocating for its reciprocation. I am weary of additional intrusive laws against domestic terrorism that could lead to stereotyping and when the inevitable abuses happen, Black and Brown communities will be its primary victims. However, it is hard to miss the contrast in the treatment of Muslims versus Republicans, both Americans.

That White perpetrators of terrorism are being treated differently than Black or Brown perpetrators, is no accident of history. This is the outcome of our caste-based system so graphically and eloquently outlined in Isabel Wilkerson’s bestseller “Caste – The Origins of Our Discontents.”

The long arc of American history is not just the rosy stories we tell ourselves about the triumphs of justice but the stories we hate to admit – the perpetuation of our caste-based society where “a fixed and embedded ranking of human value” is based on, “the presumed supremacy of one group against the presumed inferiority of other groups on the basis of ancestry and often immutable traits.”

If not the presumed superiority, what explains the hypocrisy in the way terrorism committed by Muslims is distinguished from terrorism committed by Whites who responded to the incitement of a Republican President? It appears that once again as a society we are failing to hold White supremacy accountable for its sordid history of violence and sedition.

Parvez Ahmed is Director for Diversity and Inclusion and Professor of Finance at UNF’s Coggin College of Business. His views are his own and do not necessarily reflect those of UNF or the Coggin College of Business.
 
You can read more about the author here.

Follow on Twitter: www.twitter.com/parvezahmed

President Trump’s uncharacteristically monotonic speech to a gathering of Muslim leaders in Riyadh, Saudi Arabia, went off without any gaffes, to the great satisfaction of his advisers. Trump’s speech was similar to that of President Obama in Cairo, eight years ago. Both Trump and Obama, acknowledged the obvious commonality of the Abrahamic faiths of Judaism, Christianity and Islam and rhetorically extended an olive branch to Muslims by paying respects to their faith of Islam. Trump also acknowledged that Muslims are the primary victims of terrorism, a point made by Obama too, which however, Trump and his supporters till date had taken great pains in avoiding.

But can one speech erase the litany of anti-Muslim statements? In 2011, Trump not only peddled birtherism but also insinuated that Obama was born Muslim. He then went on to spuriously assert that, “if you’re a Muslim, you don’t change your religion, by the way.” Trump also famously said, “I think Islam hates us.” The pinnacle of Trump’s anti-Muslim sentiments shone through in 2015, when he said, “Donald J. Trump is calling for a total and complete shutdown of Muslims entering the United States.” This statement is at the core of several court challenges on Trump’s travel ban of people from several Muslim majority countries.

Although commentators noted the similarities between Trump’s and Obama’s outreach to the Muslim world, Trump’s speech has generally been panned by Muslim activists. While Obama spoke to students at the historic Al Azhar University in Cairo, Trump addressed mostly kings and despots in Riyadh. Terrorism in the name of Islam emanates from disaffected youth. Stoking the egos of the very leaders that have robbed these young people of their dreams cannot be seriously taken as a new path forward. If Trump wanted to make amends on his harsh anti-Muslim rhetoric and policies, then why not outreach to Muslims at home first? Trump appeared comfortable with the notion that Islam is a foreign religion with a glorious past. He seems uncomfortable accepting the reality that Islam is American, with a future intertwined with that of America.

Both Trump and his host, King Salman incorrectly alluded that Saudi Arabia is the heart of Islam. The geographical locations of the holy cities of Mecca and Madinah does not make Saudi Arabia Islam’s Vatican. To the contrary, Saudi Arabia exports a puritanical, Wahhabi, version of Islam, which forms the core teachings of many radical Muslim groups. While all Wahhabis are not terrorists, most Muslim terrorists have found ideological comity with them. The Saudi government may not be directly financing terrorist groups, but it is hard to imagine that an absolute monarchy, which tightly regulates all aspect of social life, is unaware of the money spigots sustaining Wahhabism at home and abroad. Saudi Arabia’s version of Islam is unrepresentative of the broader Muslim world and the export of this brand has been destabilizing many moderate nations.

Trump’s bellicose rhetoric towards Iran perhaps heralds a new era of Middle East conflict. While lecturing Muslims about unity, Trump and his Saudi hosts ignored the reality that Shias are as much part of Islam as Sunnis. Not having Iran, the largest Shia country, at the table where American relationship with the Muslim world is being discussed, is an omission with ominous foreboding. Peace in the Middle East will require a grand détente, not only between Israelis and Palestinians, but also between Saudi Arabia and Iran. In both cases, the U.S. will have to be perceived as an honest broker. Trump’s bear hug of the Saudis sent the wrong signal of America cheerleading for Sunni Arabs against Shia Persians. In addition, Trump’s willful disregard for Saudi Arabia’s complicity in the Yemeni humanitarian disaster undermined any perceived olive branch to Muslims.

Trump’s Saudi visit was much hypocritical ado about nothing. Many commentators failed to note that the four important words missing from Trump’s speech were – democracy, freedom and human rights. Securing a deal to sell more arms to a region already awash in arms is not a new turn for diplomacy. The arms deal may secure a few American jobs but those jobs will be built on the graves of more innocent souls, which in turn will fuel more radicalism, continuing a vicious cycle of reprisals and death in the Middle East.

The Fort Hood killings, the Times Square terror plot and the Boston marathon bombing were all ostensibly carried out in the name of Islam.

All terrorists are not Muslims and nor are all Muslims terrorists. Yet, a disproportionate number of perpetrators of violent attacks claim doing so in the name of Islam and defense of Muslims. University of Maryland’s Global Terrorism Database(GTD) shows that from 2000 to 2013, ISIS or ISIL, Boko Haram, Taliban and al-Qaida, all claiming to act in the name of Islam, killed 23,899 people and injured 31,140. In 2013, these four groups were responsible for seven out of 10 people killed in terrorist incidents worldwide.

Terrorism is indeed a threat whose impact far exceeds any body count. It elicits strong security response by national governments including, but not limited to, the U.S. Many of the security measures have curtailed civil liberties and often have disproportionately targeted Muslims. In addition, according to RAND Corporation, terrorism’s economic cost surpasses the direct loss of life and property from the incident. Increases to security costs, additional insurance premiums, and added military expenditure often outweigh the original attack’s direct economic impact. Nobel laureate economist Joseph Stiglitz states that the loss of life and property from the September 11, 2001 attacks totaled $55 billion in New York alone. However, increased security ($589 billion), decreased economic activity ($123 billion) and other costs have totaled approximately $3.3 trillion.

Boko Haram, ISIS, al-Qaeda and Taliban have killed more Muslims than others. Thus, their claims that they are using “prophetic methodology” is absurd. The idea of killing Muslims to “save” Islam is not only irrational, but indeed poses an existential threat to Muslims, not only where these groups holds sway, but also where Muslims live as minorities, such as the United States. Each beheading spectacle overseas triggers a backlash. In addition, children, radicalized over the social media, are fleeing their homes to join up such groups overseas. Their parents’ anguish cannot be understated.

Radicalization of Muslim Youth

A 2014 report from the Triangle Center on Terrorism and Homeland Security, shows that 25 Muslim Americans were associated with violent terrorism in 2014, bringing the total to 250 since 9/11. Of these, 109 were alleged to have plotted against targets in the United States. The number of Muslim Americans plotting to harm their homeland may be small, but certainly not negligible. In the rare instance when such miscreants are successful, the harm caused is widespread and devastating. The Boston Marathon bombing killed three spectators and injured 264 others. At least 14 people required amputations. A major American city was on virtual lockdown during the manhunt that followed.

Much of the recent spike in terrorism cases involving Muslim Americans is related to individuals seeking to join overseas terrorist groups, mainly the Nusra Front (an al-Qaeda affiliate) and ISIS in Syria. A March 22, 2015 article by the New York Timesreported that, “Since 2013, 29 people in the United States have been charged or detained as juveniles on allegations of supporting the Islamic State.”

The demographics of these 29 defy easy description. While 11 are teenagers, the rest are between 20 and 47 years old. Eight are women and six are converts. However, according to the FBI, these individuals are a fraction of the suspects being tracked or surveilled by the U.S. government. In 2014, FBI Director James Comey said that the figure will be many times more than hundred, but could not give a precise estimate, because they are “so hard to track.”

Only nine of 35 people returning from serving with terrorist groups abroad engaged in plots aimed at targets in the United States, two of them succeeded — in 2013 the Boston Marathon bombers, the Tsarnov brothers who allegedly trained in Dagestan, and in 2010 Faisal Shahzad, who trained with militants in Pakistan, unsuccessfully attempted to detonate a car bomb in New York City’s Times Square.

Despite the increase in terrorist activity in the name of Islam abroad, very few Muslim Americans are joining and fewer are returning from terrorist training camps. In addition, financial support from Muslim Americans for such so-called jihad abroad remains very low, leading the Triangle Center report to conclude, “Muslim Americans have little contact with terrorist activities in the United States or overseas.” Another report by University of Maryland’s START Center found that there has been more individual radicalization from the American far right than from among Muslims in the United States.

A 2010 study titled, “Anti-Terror Lessons of Muslim-Americans,” jointly produced by the Duke University and the University of North Carolina at Chapel Hill concluded that American mosques deter the spread of extremism by building youth programs, sponsoring anti-violence forums and often placing renewed scrutiny on the curriculum being taught. It was a Muslim street vendor who thwarted the Times Square bomber, and Muslims in Irvine, California, concerned about incitement of violence by a fellow Muslim, reported him to the police, only to later learn that he was an FBI informant.

It was the leadership of the Islamic Center in Jacksonville, Florida that reported to the FBI a person who was attempting to recruit youth to join jihad in the Middle East. The so-called underwear bomber’s father, worried that his son posed a threat, reported him to the authorities. This father placed the safety of others over his own paternal instincts. The largest single source of initial information involved tips from the Muslim American community. A 2011 study by the Muslim Public Affairs Councilreported that Muslim communities helped foil 14 out of 41 terrorist plots since 9/11, four of them prior to operational stage.

Responding to Muslim Radicalization

A 2011 report titled, “Rethinking Radicalization” by the Brennan Center for Justice at New York University asserts:

Radicalization is complex. Yet a thinly-sourced, reductionist view of how people become terrorists has gained unwarranted legitimacy in some counterterrorism circles…

Only by analyzing what we know about radicalization and the government’s response to it can we be sure that these reactions are grounded in fact rather than stereotypes and truly advance our efforts to combat terrorism.

Some within law enforcement agencies and much of the mainstream media have developed simplistic theories of how Muslim Americans may become radicalized. These theories suggest that the path to terrorism has a fixed trajectory with identifiable markers. They posit the existence of a “religious conveyor belt” that leads from grievance or personal crisis to religiosity to the adoption of radical beliefs to finally terrorism. Little empirical evidence supports such a theory. However, actual connections to terrorist activity may be discernible, if community members and its leadership remain alert. For example, Sheldon Bell from Jacksonville, Florida was reported to law enforcement, not because he dressed conservatively or followed religious rituals meticulously. Rather, he came to the authorities’ attention because a parent, concerned that his son was being encouraged to join violent jihad in Syria, reported Bell. The assumed link between religiosity and terrorism alienates the very community whose cooperation will be crucial to defend against terrorists who claim to act in the name of Islam. The Brennan report asks, “Can a community simultaneously be treated as suspect and also be expected to function as a partner?”

Marc Sageman’s book Leaderless Jihad: Terror Networks in the Twenty-First Century (University of Pennsylvania Press; 2008) asserts that most terrorists lack religious knowledge and were secular individuals until just before joining an extremist group. He concludes, “A well-established religious identity actually protects against violent radicalization.” Sageman, who analyzed more than 500 cases to understand how people “evolve into terrorists,” describes the radicalization process as having several stages, but emphasizes that there was no linear progression from one stage to the next. Muslim Americans should understand these stages and act to limit radicalization of their youth, no matter how small the number might seem. Steps such as public and private denunciation of terrorism, nipping extremist ideas at their bud, social networking and political engagement, have been helpful but need of further enhancement for better sustainability. While Muslim leaders and imams have issued general condemnations of terrorism, they have often not been specific in naming groups, and more importantly, have not directly refuted the claims about Quranic or Prophetic justifications for violent actions.

What Muslim Communities Can Do Now?

Groups such as ISIS proclaim a messianic vision that portends an apocalyptic end-of-time battle between Muslims and the kuffar (many Muslims have been labelled kafir after fatwas proclaiming them as murtads, i.e. those who renounce Islam by their actions). Those joining their ranks believe that they are doing so for the cause of Allah. In the aforementioned article in New York Times, one of the people who left the U.S. to join ISIS described his mission as, “The Words of Allah, The Quran, that’s what brain washed me.” This person ignored pleas from his sister to come back saying that, “I want jannah (paradise) for all of us.” Growing up, this person seemed like a normal kid who loved playing basketball. How do otherwise normal kids get brainwashed into joining a cult like ISIS?

ISIS uses social media and the internet to attract disenfranchised youth searching for meaning. Their assertion that they are giving believers a chance to earn Jannah is tantalizing to some. Mere condemnation of the ISIS ideology is not enough. Imams and scholars need to refute the dangers that come from the lack of contextualization of the sacred texts that ISIS uses to propagate their dark vision. One of the hadiths frequently used by ISIS is the following:

The Last Hour would not come until the Romans land at al-A’maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them).

– Narrated by Abu Hurrairah and reported in Sahih Muslim Vol. 41, Chapter 9, Hadith# 6924

ISIS uses this hadith to imply that the great battle between the “Roman West” and “Islam” is imminent, and the believers should join ISIS given that only they claim to be the one khilafa (caliphate) on Earth today. They invoke hadiths that suggest pledging allegiance to the khalifa is a sacred duty of every Muslim. Not coincidentally, Dabiq (the name of the place mentioned in the hadith cited earlier) is also the name of ISIS’s slick magazine that not only shows graphic images of beheadings and murder, but also justifies them by quoting sacred scriptures. Left unchallenged, such spurious interpretations will assume an air of authenticity. Imams, scholars and leaders need to directly refute the un-contextualized interpretation of such hadiths and highlight the dangers that stem from excessive literal reading of sacred texts.

One of the best antidote to radicalization is better social integration and accepting the fact that responsibility towards citizenship must go hand-in-glove with assertion of rights. Complaining about Islamophobia, but doing little to promote dialogue and understanding, creates an attitude of victimhood, which in its most radical form can lead to violence. A 2006 study titled, “Countering Radicalization,” by the Dutch Clingendael Centre for Strategic Studies, provides a way to measure social integration, arguing that better social integration can reduce chances of being radicalized. The study asserts that there are ten factors, which are necessary for social integration:

1. Acceptance – an individual’s perception for being accepted in society.
2. Welcome – an individual’s feeling of being welcomed or warmly greeted by society.
3. Integration – an individual’s involvement in activities outside of their own ethnic or religious groups.
4. Entitlement – an individual’s feelings about their citizenship rights.
5. Equal Opportunity – an individual’s perception of fairness in their professional life.
6. Social Access – an individual’s feeling about being accepted in or have easy access to local clubs, sporting groups etc.
7. Loyalty – an individual’s loyalty or allegiance towards their country of residence.
8. Citizenship Pride – an individual’s satisfaction in being a member of the national community.
9. Social Values – an individual’s attitude towards social values, such as freedom, human rights, etc., of the broader society.
10. Language – an individual’s fluency in the local language of the country they reside in.

Scoring low on these factors increases the risk of radicalization. The propensity to radicalize is a multifaceted and complex process that needs help from both the Muslim community and the society at-large. Community organizations need to proactively institute programs that allow young Muslim Americans to develop positive attitude towards their society even when facing hardships. Redressing grievances in an inclusive way can engender positive feelings towards citizenship and foster loyalty. In addition, first generation immigrant Muslims need to be better integrated into American civic society. Youth alienation is closely linked to their parents’ insular attitudes.

While Muslim Americans are better educated and earn more than the average American, the number of hours or dollars committed to volunteer activity is relatively low. The average American volunteers about 20 hours a week and donates 4.7 percent of their pretax earnings to charity. A 2011 Pew Research Center report suggests that nearly one in two Muslim Americans, attend weekly services at their mosque. However, given that fundraising remains a constant struggle at local mosques, it is safe to conclude that the rate of charity by Muslim Americans is not at par with that for their fellow Americans.

Undoubtedly, progress has been made over the past decade with more Muslim Americans voting than ever before and getting involved in local civic projects — from feeding the homeless to establishing free medical clinics. While the Muslim American leadership, particularly its plethora of civic organizations such as ISNA, MPAC and CAIR remain committed to interfaith work, engagement at local grassroots level is usually limited to a few Imams and the occasional Islamic center leadership. Muslim Americans legitimately worry about the increasingly negative perception of Islam and Muslims in the public square. However, anecdotal evidence suggests that Muslim Americans are ignorant about the religious practices of other faith communities. Understanding is a two-way street. Mutuality must be the cornerstone of the quest to make society more civil. While many churches and synagogues invite Muslim speakers to address their congregations, examples of reciprocal gesture by mosques is few and far between. Ignorance breeds radicalization. Insularity allows victimization to fester.

Steps in Countering Radicalization

• Embrace Pluralism – Mosque communities need to develop and project an attitude that is inclusive of the multitude of ways in which Islam is practiced, from the orthodox to the liberal. Pluralism does not mean a mere toleration of diversity. Harvard University’s Pluralism Project defines pluralism as “energetic engagement with diversity” and an “active seeking of understanding across lines of difference.” This needs to be applied both in interfaith and intra-faith relations. A greater appreciation of diversity can counter the poison of “takfir” spilling over the internet and social media. Pluralism in general, particularly intra-faith, can become a bulwark against the takfiri ideology.
• Political Mobilization – Increased political mobilization will stunt radicalization by providing to Muslims both here and abroad a model for peaceful resolution of conflict though democracy and working within the confines of law. Political mobilization with a broader coalition will increase the chances of success, which will draw out more members of the community to rally behind common causes. American political and civic leaders must step forward to aid integration by establishing regular contact with their local Muslim communities.
• Relationship with Law Enforcement – In light of the many media exposes about FBI infiltration of the Muslim American community and about how agents goaded vulnerable youth toward radical views, Muslim American leaders find it increasingly difficult to trust law enforcement. However, cynicism must not replace pragmatism. Efforts towards meaningful dialogue with law enforcement need to be sustained and enhanced. In addition, youth need to be encouraged to seek careers in law enforcement. Serving one’s country, whether through military, police or civil service, should not only be encouraged, but also celebrated. Consistent presence of law enforcement and civic society officials at Muslim events can also help create mutual trust.
• Access – Nearly two out of three Muslim Americans are first-generation immigrants. Some, especially those coming as refugees from war torn nations, may struggle to adequately provide for their families often due to poor English language skills or lack of higher education. Parents may work double or triple shifts to make ends meet with little time for their children, particularly the youth. Such youth are often vulnerable to unsavory networks, particularly via today’s social media. Muslim Americans in partnership with public agencies, need to provide resources such as youth centers, health clinics, and English language courses to struggling immigrant families. The community must invest in developing institutions that will help youth practice Islam within the context of American pluralism.

Despite the setbacks on civil liberties, the United States remains a land where Muslims can practice Islam freely. Muslims must use the freedom they enjoy to effectively respond to the trials recent incidents have created about the compatibility of Islam to American values. The publications of cartoons ridiculing holy figures, such as in Charlie Hebdo or the Danish newspapers pose a particular challenge in balancing between freedom of speech and freedom of religion.

While speaking out against perceived affront to Islam, Muslims must uphold the principles of free speech, no matter how unpalatable that may sometime seem. The First Amendment gives Muslims the right to freely practice Islam without coercion from government. The same amendment also guarantees freedom of speech, albeit with certain limits. Muslims cannot demand selective enforcement of First Amendment rights. Moreover, taken holistically, Islam also upholds free speech rights and teaches an unequivocal commitment to the rule of law. Citizens have the right to protest unfair treatment, and if they believe laws to be unjust, they should work to change such laws by using peaceful advocacy.

This year marks the 50th Anniversary of the march from Selma to Montgomery. It remains an inspiring reminder about non-violence in the face of unimaginable oppression. Promising integration lies in embracing pluralism, engaging in civic work and mobilizing politically. Random violence is immoral and ineffective. It can never be justified no matter how severe the underlying grievance — this message needs constant reinforcement from the mosque pulpit to the kitchen table.

One may contend that the genesis of ISIS (or ISIL) dates back to U.S. invasion of Iraq.Abu Musab al-Zarqawi, who broke away from al-Qaeda and on whom the U.S. government once had a $25 million reward for any tip leading to his arrest, can be considered the ideological godfather of ISIS. However, the group entered into the consciousness of most Americans only after gruesome beheading videos made media waves. This has tipped a slight majority of Americans (53 percent) to now support yet another war in the Middle East.

It bears reminding that in 2003, 72 percent of Americans supported going to war with Iraq, titillated by spurious claims of mushroom clouds and weapons of mass destruction. Yet a decade later, most Americans wanted U.S. troops out of Iraq. The fickle public is once again the victim of fear mongering. The unsuspecting public cheers on as bombs and missiles generate shock and awe. As the media echo chambers glorify the sounds and fury of war, the public is assured that only the “bad guys” are dead. If anyone dares to question the death of civilians, they are branded as propagandists for terror. Very little time is spent questioning the efficacy of the war, and there is virtually no discussion about what happens the day after, assuming that the war on terror can actually be won anytime soon.

The Global Terrorism Database (GDT), a service provided by National Consortium for the Study of Terrorism and Responses to Terrorism, records approximately 125,000 cases of terrorist incidents committed by 2,437 groups between 1970 and 2013. Over the past four decades, nearly half of the incidents of death from terrorism have occurred in the 12 years since the declaration of the so-called “war on terror” in 2002. Data also show that terrorism is not only being committed in the name of Islam, by well-known groups such as al-Qaeda; just as ominously, it is also being perpetrated in the name of Christianity by lesser-known groups such as the Lord’s Resistance Army, and by non-religious actors such as the Communist Party of India (Maoist). Between 2002 and 2011, the Lord’s Resistance Army ranked fourth in the number of fatalities linked to it, while the Communist Party of India (Maoist) ranked fifth. Ranking at the very top of the list are the Taliban, with whom the U.S. launched “peace talks” in 2013.

Undoubtedly, ISIS gained currency in the cauldrons of Syria’s bloody civil war, which has killed nearly 200,000 people, with of half of them being civilians. The conflict has displaced 6.5 million people, and over half of Syria’s pre-war population of 23 million is in need of urgent humanitarian assistance. President Obama called for Syria’s president, Bashar al-Assad, to step down, but he has never enacted any strategy to make this possible or — more importantly — offered any plan regarding what happens the day after. ISIS swept into Iraq partly because the Obama administration showed no will to confront the sectarian nature of Iraq’s democratic government, despite that government’s survival depending upon U.S. largesse. The parochial worldview of the Iraqi government alienated and radicalized Iraq’s Sunni minority. Only after ISIS captured vast Iraqi territories did Obama put pressure on Iraq’s Nuri al-Maliki to step down. Too little, too late.

ISIS is a terrorist group. But is it America’s responsibility to defeat them, particularly given the fact that no case has been made regarding the extent to which they pose a threat to the homeland? Saudi Arabia and Iran both claim that ISIS represents an existential threat to them. Why are they not cooperating with each other to defeat ISIS? A Shia-Sunni rapprochement led by Saudi Arabia and Iran would be far more effective and less costly than the over $10 million per day that the U.S. is currently spending on bombing ISIS. Who will ultimately pay for this war effort?

“ISIS is a response to state monopolization of violence,” noted Kambiz GhaneaBassiri, a professor of religion at Reed College in Portland. If indeed so, then this threat cannot be defeated via more state violence (i.e., military might) only. U.S. efforts to combat al-Qaeda have not diminished the threat from terrorism, as evidenced from the GTD data. Osama bin Laden’s absence has not defeated terrorism. It has created a power vacuum that has been filled by groups more radicalized and more ruthless than al-Qaeda. Once again the absence of a day-after strategy remains the Achilles heel. America keeps playing the terrorist Whac-a-Mole. There is no grand strategy, only arbitrary lurches from crisis to crisis.

That Saudi Arabia, along with Egypt, is opposing ISIS is an irony and hypocrisy. Governments in both states have enabled ISIS, Saudi Arabia through bankrolling its puritanical version of Islam (pejoratively labeled “Wahhabism”), and Egypt by brutally suppressing the aspirations of the Arab Spring. Moreover, can Saudi Arabia really claim any moral high ground given the fact that in Saudi Arabia beheadings are a public spectacle?

While Muslim religious leaders have indeed unequivocally condemned ISIS, they have not yet taken stock of the fact that the extreme conservatism fanned by many clerics and Islamist groups continues to enable ISIS to recruit globally. The penchant that hardline clerics and Islamist groups have for denying religious pluralism and their constant projection of victimhood have, in perverse ways, conspired to create the cesspool from which ISIS is successfully recruiting. Simply condemning ISIS is not enough. Muslim clerics and organizations must reexamine their message and methods. Factors ranging from the disempowerment of women to a lack of tolerance for unorthodox views are helping radicalize individuals and society. It is from this cesspool that ISIS and other militants are drawing sustenance.

Bombs and missiles cannot defeat terrorism, because they play into the narrative of the terrorists that the only effective response to state monopolization of violence is more violence. And so the cycle repeats. In the words of Admiral Mullen, the U.S. must prepare for a multi-decade military entanglement in the Middle East. And yet there is hardly much will to debate this generational commitment to an open-ended war. Tragically, there’s only the fervor to cheerlead.

Nicholas Kristof from the New York Times provided an an excellent response to Bill Maher in his column The Diversity of Islam.

“Let’s not feed Islamophobic bigotry by highlighting only the horrors while neglecting the diversity of a religion with 1.6 billion adherents — including many who are champions of tolerance, modernity and human rights. The great divide is not between faiths, but one between intolerant zealots of any tradition and the large numbers of decent, peaceful believers likewise found in each tradition.”

http://www.wjct.org/fcc-july-07-2014/

Venue: Islamic Center of Northeast Florida
Date: July 4, 2014
(Note – It is customary to recite verses from the Quran in Arabic. In the interest of space and formatting, this write up omits the Arabic verses and only provides their English translations)

HOMILY (RECITED IN ARABIC)
Praise be to Allah (God)!  We praise Him and seek help from Him; we ask forgiveness from Him; we repent to Him ; and we seek refuge in Him from our own evil and from our own bad deeds. Anyone who has been guided by God, he is indeed guided; and anyone who has been misguided will never find a guardian(except God)to guide him. I bear witness that their is no deity except Allah, the Only One without partner.; and I bear witness that Muhammad is His Servant and Messenger. O Allah, let Your Prayers, Your Peace and Your Blessing be upon Your servant and Your messenger Muhammad and upon his family and all his companions.

“Faithful believers! Revere Allah with due reverence, and do not die without conscious submission to God.”  (3:102)

“O humanity! Be reverent toward your Lord, who created you from one soul and created its mate from it, and from these two disseminated many men and women.  Be reverent toward Allah by whom you ask (your rights) of each other and be reverent toward relationships; for Allah is watching over you.” (4:1)

“Faithful believers! Revere Allah and (always) say a word directed to the Right: That He may make your conduct whole and sound and forgive you your sins: he that obeys Allah and His Apostle has already attained the highest Achievement. (33:70-71).

As to what follows – The best of speech is the Book of Allah, The best of guidance is the guidance of Muhammad (SA).

“O my Lord! expand me my breast.  Ease my task for me.And remove the impediment from my speech.  So they may understand what I say.” (20:25-28).

INTRODUCTION
My dear brothers and sisters in Islam, The essence of fasting in Ramadan is to attain taqwa (God-consciousness). “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may attain taqwa.” (Qur’an 2:183)

Taqwa (God-consciousness) is a profound recurring value in the Quran. It is mentioned as a verb 166 times (e.g. tattaqu, ittaqu, etc.). Thus, taqwa is not merely an attitude, it is also a process. As an attitude, it helps us to orient our hearts and minds towards the Divine with love, devotion, and fear.

Our love is to Allah, which is the primary source of goodness and beauty. Our devotion is to Allah’s boundless wisdom and majesty. But even when in a loving and devoted relationship with Allah, we fear that we may fail to truly understand His divine intent and thus fail to have an appropriate relationship with Him.

Simply claiming love and devotion to Allah is not enough. We need to translate those feelings into action. Thus, to what extent we truly understand and internalize taqwa (God-consciousness) will be revealed in our character. Prophet Muhammad (SA) said, “God has sent me to perfect good manners and to do good deeds.”

If done right, taqwa ought to transform our character in a way that reflects the sublime values of the Quran – accountability, justice, kindness, mercy, love, equality, honesty, compassion, and fairness.

If done right, taqwa should prevent us from becoming reductionists i.e. reducing religious piety to a set of rituals or using arbitrary markers such as dress code as litmus tests of righteousness.

Rather we should be mindful that religious rituals, like praying and fasting, ultimately must bring about moral and spiritual upliftment. There are many aspects to moral uprightness. In the interest of time, I will touch upon only one aspect.

In 2009, our President, Barack Obama, delivered a historic speech in Cairo where he said, “America and Islam are not exclusive and need not be in competition. Instead, they overlap, and share common principles of justice and progress, tolerance and the dignity of all human beings.”

Today being besides being Ramadan is also Independence Day, I will devote this khutbah (sermon) to the topic of “Justice in Islam,” because justice is not only a foundational value of Islam it is also the value on which our country was founded 238 years ago today.

WHAT IS JUSTICE?
In Ayat 135 of Suran Nisa, Allah (SWT) says, “O you who have believe, be persistent in standing firm for justice as witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is well, acquainted with whatever you do.”

The Quran is emphatic in stating that as believers we have to stand for justice and do so regardless of circumstance. In other words, we cannot cry injustice when we feel offended but stay silent when the rights of others are being violated.

For example, if you knew that the government is preventing Muslim women from wearing the hijab while getting a driver’s license, you will be outraged and perhaps voice your protest. But will you do the same if you learnt that Sikh men were being denied their religious right to wearing the turban? If you feel the same moral outrage for the Muslim sister as you feel for the Sikh man, then you have justice in your heart.

Verse 4:135 also states that we have to testify to the truth even if it is against ourselves or our loved ones. How many amongst us can honestly claim that we are courageous enough to hold our friends and family to the same standards that we use to pass judgment on others?

There are two main words that convey the idea of justice in the Quran – qist and adl.
Qist which is derived from the triliteral root qāf sīn ṭā occurs 25 times in the Quran. People who practice qist are described in the Quran as beloved of Allah (49:9). So, one of the ways to earn the love of Allah is to be just and fair in all aspects of our lives, whether dealing with friends, family, employees, employers, community members or even our enemies.

The other word for justice – Adl is derived from the triliteral root ʿayn dāl lām and it occurs 28 times in the Quran.

Every Jumuah (Friday), most khateebs will end their khutba by reciting, Ayat 90 from Surah an-Nahl (16), “Allah commands justice and the doing of good.” Thus there is no goodness without justice.

And in Ayat 8 of Surah al-Maidaha, Allah (SWT) says, “O you who have believed, be persistent in standing firm for Allah as witnesses to justice.” Later in the same verse Allah (SWT) commands us, “Be just, it is nearer to be being pious or conscientious of Allah.” Thus there is no taqwa (God-consciousness) without qist (justice).

Why are qist (justice) and taqwa (God-Consciousness) related? Because one of the central purposes of God’s revelation is to establish justice among people.

In Surah 57, Ayat 25 Allah says, “We sent Our Messengers with clear signs and sent down with them the Book (kitab) and the balance (mizan) in order to establish justice among the people (li-yaquman-nasu bil-qist).” The phrase ‘Our Messengers’ (rusulana) shows that justice is not only the goal of Islam but it is also the central purpose of all revelations and scriptures sent to humanity.

In hadith al-qudsi, the Prophet (SA) said that Allah said, “O My servants, I have forbidden injustice for Myself and forbade it also for you.  So avoid being unjust to one another.” (Saheeh Muslim).

INJUSTICE = LACK OF SUCCESS
Injustice not only takes us away from taqwa (God-consciousness) , but there is also a worldly price to pay. And the price is not only what our injustices may do to others. Perhaps the greater price for being unjust is that it is the primary cause of our own failures. In Surah Al-Anam Ayat 21 Allah (SWT) says, “Indeed the people who commit injustice are not successful.”

Now let us look at the state of justice across the Muslim world. Endless sectarian conflicts continue to cause the death of hundreds and thousands of innocent people, millions of people have been displaced, women face barriers to empowerment, minority groups are routinely traumatized, corruption is rampant and life in general is difficult. Which among the Quranic values of freedom, accountability, justice, mercy, equality, honesty, fairness etc. do you think is properly reflected in Muslim societies?

Two economists, Mahbub Ul Haq from Pakistan and Amartya Sen from India created a measurement called the Human Development Index, which measures education, health, life expectancy, wealth etc. for countries. The latest results show that not a single Muslim majority nation is in the top 25 in terms of their human development. In contrast, among the bottom 25, the vast majority of the countries are Muslim majority. And yet a state of besiegement in Muslim societies discourages public criticism and as a result we never seem to have constructive conversations about our own internal failures. In fact, those who attempt a critical study often get scorned.

Whether we acknowledge it or not, there is a gulf of separation between what our Holy Scriptures say and what we do. From the injustice of corruption to the injustice of racism and gender discrimination, these challenges are not unique to Muslims. However, the failures of Muslim societies seem particularly glaring for two reasons – First, the numbers are staggeringly bad, no major Muslim country has reached top rankings in any criteria related to human development, not in education, not in science and technology, and not even on public morality, as violence against women seem endemic across many parts of the Muslim world. Second, and more importantly such failures are happening despite the Quran and Sunnah providing us with clear guidelines on how to uphold the enduring and universal moral value of justice.

The practical lesson for us is that if we do not uphold justice, then we too as a community are likely to experience failures. Perhaps no other weakness of the Muslim ummah (community) hurts us as much as our inability to practice justice - qist and adl.

If you travel to the Muslim world, you will generally find masjids full and people fasting during Ramadan. People appear to be following religious rituals, then how is it that those same societies are also among the most corrupt? What good does the Quran do for us if we cannot use its teachings to create a society of orderliness where laws are willingly (not grudgingly) obeyed and if certain laws happen to be unjust then people strive peacefully and with wisdom to change them?

HOW TO PRACTICE JUSTICE?
Practicing justice means giving each individual what he or she deserves regardless of whether you agree with them or not, whether they practice your religion or not, whether they speak your language or not, whether they have the same color of the skin with you or not. It is easier to be fair towards your loved ones. Doing so is not justice. It may be love. But justice requires fairness towards all, including those we do not like.

Even when living as a religious minority, it does not absolve us of our most sacred of duties to practice qist and adl. In fact the responsibility to uphold justice is even more important when we are a religious minority because only the example we set by our actions can bear witness to the goodness of Islam. Leading by example should be a constant endeavor, whether we are doing so among ourselves as Muslims or we are doing so when in the company of people of other faiths.

But how do we as small religious minority make a difference? Firstly, by practicing justice in our own internal affairs. We cannot preach that which we do not practice. Secondly, working with others on issues of common concern. In Surah Al-Imran Ayat 64 Allah (SWT) gives us an action plan. 3:64 Say: “O People of the Book! Come to common terms as between us and you.”

In our ritual worship we may not necessarily perceive a lot of common ground. For example, on the outside it appears that people of the Book do not pray, like we pray. Our theologies may also appear to be in conflict. Although People of the Book are monotheists like us, our conception of God is apparently unique. But these differences existed even during the time of the Prophet (SA) and yet Allah commanded us to seek common ground with people of other faiths. So where can we find that common ground? One place is around the idea of justice, qist and adl.

Every religion has the golden rule – do unto others as you would them to do unto you. Thus, we can come to common terms with people of other faiths on the idea of mutuality and justice.

Since 9/11 the American Muslim community has been subject to many challenges. Many of these challenges result from the unjust application of laws or the injustice in some of the laws themselves. American Muslims have spoken out against these practices with varying degrees of success. Sometimes our complaints yielded results and sometimes they did not. Sometimes we were the only ones complaining and sometimes we had others who joined us in our efforts.
The experiences of the past dozen years have been varied for us. Some of us were the direct victims of injustices while others knew friends and families that were the victims of injustices. Some of us sought relief through legal mechanisms while others sought relief using the power of persuasion.

This is the challenge of our time. On one hand we are the victims of many injustices but we are also the recipients of not only many random acts of kindness from our neighbors and co-workers but more importantly as Muslims we claim to be the recipients of God’s final message, which unequivocally calls on believers to advocate not only for their own rights but also those of others. And so my first question of the day for you today is this – How much time and effort have you expended to stand up for justice when the rights of others  are being violated?

CONTEMPORARY AMERICA
Just 2 days ago, we celebrated the 50^th Anniversary of the Civil Rights Act of 1964, which is viewed as one of the most impactful laws in the past century. It is safe to say that without that law being passed 50 years ago, you and I would not be sitting here today. Today we are celebrating 4^th of July, commonly viewed to be the date when the Declaration of Independence was signed in 1776, 238 years today.

Both the documents, the Civil Rights Act and the Declaration of Independence reflect the values of Shariah insofar that they aspire for adl and qist. The aspirations of these documents are indeed lofty and just. But in practice it took people of conscience and courage to translate those ideals into action. Hundreds and thousands of people, blacks and whites; Muslims and Jews; Protestants and Catholics; atheists and agnostics; all made sacrifices so that today we live in a country that is closer than ever before to its ideals of liberty and justice.

America’s imperfect present is a long way from its shameful past when slavery was legal and segregation was normal. But this did not happen without great struggle. From the Civil War to the Civil Rights movement, so many sacrificed so much so that we can live with dignity. How can we express our gratitude to them? After all gratitude is also an important Islamic value. In my view, by forging a fellowship of humanity centered on the universal principles of justice - adl and qist. 

CONCLUSION
There is nothing in Islam that says one cannot be a good Muslim, if he or she is also a good American. And nothing about American values says that one cannot be a good American by being a good Muslim.

So in my conclusion, I will lay out 5-core principles of Islam, which will illustrate the common ground between the values of Islam and the best aspirations of America. Such an understanding is important so that we are to be inspired by our faith to pursue justice for all in America.

1. Faith in the One Universal God: Islam is founded on the belief that there is only one God. The Declaration of Independence, not only acknowledges the existence of our Creator but goes on to state that our fundamental rights of life, liberty and pursuit of happiness are unalienable (meaning cannot be dismissed by any human authority) because they come to us from our Creator.
2. Universality of all Faiths: Addressing the entire human race, the Qur’an states: “O humankind! We [God] have created you from a single [pair] of a male and a female and have made you into nations and tribes, so that you may come to know one another (not despise each other).” 49:13. Our first President, George Washington in a famous letter written in 1790 said, “May the children of the stock of Abraham who dwell in this land continue to merit and enjoy the good will of the other inhabitants — while everyone shall sit in safety under his own vine and fig tree and there shall be none to make him afraid.” Religious pluralism and universality of all faiths has been part of the fabric of America. Occasionally the politics of the moment may make it difficult to see this value reflected in society. Our job is to practice this value of pluralism because our faith demands so and our country expects so.
3. Universal Human dignity: In today’s geo-political context of seemingly endless conflicts it may be hard to believe that Muslims are commanded to respect the sanctity of life and uphold due process.  “…if anyone slays a human being, unless it be [punishment] for murder, or for spreading mischief on earth, it shall be as though he had slain all humankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all humankind” 5:32.  The Quranic aspiration of due process finds home in the U.S. Constitution, for example, through the 5^th and 14^th Amendments. Due process is justice because due process safeguards all from arbitrary denial of life, liberty, or property.
4. Universal justice: Islam’s goal is voluntary submission to the will of God and the path to this submission is rooted in the pursuit of social, economic and political justice. “O you who believe! Stand out for justice, as witnesses to God,.. ”  4:134. The American ideals of life, liberty and pursuit of happiness did not prevent slavery or segregation or gender discrimination. It took a Civil War and cascades of social movements to set America free from its unjust practices. Martin Luther King, Jr. aptly noted, “The arc of the moral universe is long, but it bends towards justice.” My second question of the day to you is – Are we going to be players or spectators in the continued evolution of America towards a more perfect union?
5. Acceptance of plurality in human societies: The Qur’an is quite explicit in reminding that if God willed, He would have made all mankind into one nation [11:118]. Likewise, the Qur’an states that had it been God’s will, He would have made all people believers, [10:99]. Forcing people to believe runs against God’s decree of free will. America too is founded on the principle of religious liberty. Not only religious liberty is guaranteed in U.S. Constitution, it is part of the founding history of America. Ben Franklin, one of the founding fathers of America wrote, “so that even if the Mufti of Constantinople were to send a missionary to preach Mohammedanism to us, he would find a pulpit at his service.” Religious consciousness is not possible without a commitment to be involved in the upliftment of the society where we live.

The Prophet’s mission was not to just teach us religious rituals but also to strive for the freedom and dignity of all people, not just Muslims, not just people of his own tribe, not just for rich and powerful but for all people. The Prophet (SA) beautifully and succinctly surmised, “The best among you is the best toward people, all people.”

The Prophet (SA) did not just preach, he led by example. He asked a black freed slave to call the believers to prayer and a slave’s son to command an army. He (SA) gave voice to the rights of underprivileged in society such as orphans and women so that they can gain public space in social, political, economic and even military affairs.

In this Ramadan, as we rightfully focus on our fasting and prayer, let us also reflect on how to use these rituals as springboards to enhance our commitment to justice. Doing so will help us attain taqwa (God-consciousness), which is the central purpose of Ramadan, and this will in turn help us ultimately gain the love Allah (SWT).

SUPPLICATIONS
Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. (3:8)

Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded. (16:90)

Also on Patheos, July 5, 2012.

Nearly 4 in 10 Americans hold an unfavorable view of Islam and Muslims. That number has remained steady since 9-11. Several factors contribute to this negative perception, certainly none greater than Muslims, albeit a few, committing terrorism in the name of Islam. The media exasperates this negativity, as aptly noted in Edward Said’s 1981 classic Covering Islam. However, some media outlets are more egregious than others. A 2011 survey by the Public Religion Research Institute (PRRI) found that the majority of Fox News viewers perceive that Muslims want to establish Shari’a law in America and express the distressing view that Muslims are NOT an important part of America’s religious fabric. Nearly 7 in 10 viewers of Fox News believe that the values of Islam are at odds with American values. In contrast fewer than 4 in 10 viewers of Public Television hold such negative perceptions.

The difference between Fox News viewers and those who watch Public Television is palpable. Spurring the gulf of difference is the content of programming. Fox News did not find anything morally objectionable with airing the virulently Islamophobic movie “Obsession: The Threat of Radical Islam.” While cognizant of the threat from those who kill in the name of Islam, public television and radio has better grasped the importance of providing viewers and listeners with the opportunity to develop a more holistic view of Islam. The fact that 4 in 10 Americans have never socially interacted with a Muslim, necessitates such holism.

On Friday, July 6 at 9 pm EST, PBS will nationally broadcast a documentary titled, “Islamic Art: Mirror of the Invisible World” narrated by Susan Sarandon. The documentary is a timely reminder about the many contributions made by Muslims to art and culture. As an educator, I am looking forward to this documentary as it adds to a growing collection of well-made documentaries that provide a semblance of balance to the general propensity in the media to stereotype Muslims.

Recently I was conducting a Sunday school class for a group of Muslim teenagers at my mosque. To my great disappointment, but not surprise, I found that the Muslims are almost as ill-informed as my non-Muslim elderly students who attend my continuing education class on Islam that I teach at my university. Both groups did not have an appreciation for the many innovations that the Muslim world has given us, which we take for granted in our daily lives. The word coffee has its genesis in the Arabic qahwa, which became the Turkish kahve then the Italian caffé. The game of chess originated in India but it was introduced to Europe by the Moors in Spain during their tenth century rule. The word rook comes from the Persian rukh, which means a chariot. A millennium before the Wright brothers, Abbas ibn Firnas made several attempts to build a flying machine. He had constructed a device that allowed him to stay in flight for over 10 minutes. He crash landed and correctly concluded that he had forgotten to give his invention the tail it needed to stabilize while landing. Shampoo was introduced to England by a Muslim who was appointed Shampooing Surgeon to King George IV. Many of the modern-day surgical instruments are nearly the same design as devised by a Muslim physician named al-Zahrawi in the 10^th century. Almost half a century before Louis Pasteur, children in Turkey were being vaccinated to inoculate against small pox.

The British non-profit and non-religious organization the Foundation for Science, Technology and Civilization through their 1001 Inventions exhibits and research is helping to reintroduce these facts to not only the Western world but also to Muslims. They have held exhibitions and film shows from New York to Istanbul.

Criticism of Muslims, when warranted, is a legitimate exercise in public discourse. But our national interests are ill-served if we only criticize and never appreciate. We are still paying the price of our many adventures in the Muslim world often initiated on a foundation of misguided views about the beliefs, history and culture of Muslims. Recently TIME magazine ran a cover story asking the rhetorical question “Is America Islamophobic?” I do not believe so. PBS airing yet another documentary about Islam suggests that a small but critical mass of Americans remain open minded about better understanding other cultures and religions. Critics of public radio and television, I am sure, will accuse PBS of a pro-Islam bias. And many Muslims may hastily conclude that the negative attitude of Fox News viewers is representative of the general unawareness of Islam in America. PBS’s Friday night national broadcast provides both critics countervailing facts to reconsider their stereotyping.

Good evening. Shalom, Peace and Salaam-

It is my great honor and pleasure to be here today.

Today is a day whose memories are seared into our individual and collective consciousness.

Today is a day that is profound and yet instructive.

Today is a day that is solemn but also a reminder of our capacity to triumph over tragedy.

Rabbi Alvin Fine in his celebrated poem, “Life is a Journey” wrote:

“Birth is a beginning and death a destination.
…..
From innocence to awareness
And ignorance to knowing;
From foolishness to discretion
And then, perhaps, to wisdom;
From weakness to strength
…
From offense to forgiveness,
From loneliness to love,
From joy to gratitude,
From pain to compassion,
And grief to understanding –
From fear to faith….”

The good Rabbi in poignant words reflected eternal truths. Such sentiments are not only part of his Jewish spirituality but are also at the heart of all other great religious traditions. Rabbi Fine could have read this from the pulpit at a mosque or a church and the congregation would have nodded approvingly.

Such commonality between the essential core of Judaism, Christianity and Islam, what we often call the Abrahamic traditions, ought to be our springboard to transform ourselves “From Fear to Faith, From Grief to Understanding.”

Grief, fear, ignorance, loneliness, pain, weakness and foolishness are all part of our human existence. These emotional responses sometimes are useful defense mechanisms, allowing us the means to cope with tragic situations. And yet if such feelings linger then they can also be debilitating.

And so with the passage of time and by reaching deep into our indomitable human spirit we hope to arrive at place where we develop understanding, gratitude, compassion and love. In this journey to rebuild and renew, we stand in need of God and we stand in need of each other.

On the 10th anniversary of the fateful terrorist attacks against our country, it is fair to ask – have we overcome our fears and regained our trust in humanity. Have we overcome our grief and gained new insights about the world we live in?

While we had no choice in being attacked we did and do have a choice on how we respond. Ten years ago we asked questions such as – Why us? Why they hate us? Where were you when you heard the news? What did you feel?

Today the relevant questions are we safer? Are we freer? Are we better off? And finally, where do we go from here?

The fact that there has been no large scale attack since 9-11 creates a perception that we are safer. And yet Americans continue to die at the hand of terrorists. Sometimes the terrorists are foreign born, such as the 9-11 attackers.

Sometimes they are people who we entrusted to protect us, such those who bombed a federal building in Oklahoma in 1995 or the Army major who gunned down his fellow soldiers at Fort Hood in 2009. And sometimes the terrorists are our neighbors, such as the gunman who went on a rampage in Arizona killing several innocent people and nearly killing a U.S. Congressman.

Terror comes in many forms. While being vigilant we must also restrain ourselves from applying superficial narratives, which can do more harm than good.

The lingering fear of another attack has caused us to significantly change our lifestyle. In our effort to guard against any and all possible attacks, we have sacrificed essential liberties and accepted cosmetic security measures. Even if we accept the argument that we are safer, we are not the same America we used to be. In the words of my friend David Cole, professor at Georgetown University, we are less safe and less free. Benjamin Franklin’s prophecy that those who trade away liberty to be more safe deserve neither has sadly come true.

But are we better off today?

In 2001 the U.S. GDP per capita was second in the world and the U.S. economy the undisputed and unchallenged leader in the world. In 2011 U.S. GDP per capita is 9th in the world with several major economies closing in fast. China was ranked 129th in 2001 is now ranked 24th.

The Dow Jones Industrial Average was around 9600 on September 10th 2001. On Friday the Dow closed at a little below 11,000. This represented an anemic 1.4% annual growth rate in the decade after 9-11. In the decade preceding 9-11 the Dow grew at the rate of about 22% per year.

In 2001 the U.S. had a 128 billion dollar budget surplus. In 2011 we have a 1.3 trillion dollar deficit. Gas was about $1.50 per gallon in 2001 and is nearly $3.60 per gallon today. Unemployment rate was 4.9% and today is it 9.1%, more than doubled.

It is true that not all of the economic problems are related to 9-11 or even connected to it. Much of the bleak picture is attributable to the economic recession and financial market troubles that started in 2007. Yet it is undeniable that the costs of 2 ½ wars (Iraq, Afghanistan and Libya) has crossed 1.24 trillion dollars and has had an indelible impact on our life at home and our image abroad.

The changing face of the world after 9-11, is most easily recognized every time we go to the airport to take a flight. The changing face of the world after 9-11 is most readily felt by the military families who bear the disproportionate burdens of keeping us safe. The human toll from the death of soldiers to soldiers returning with life altering wounds has been staggering and yet as a society we have mostly paid lip-service to their plight.

Today we are also less tolerant of each other and generally uncivil in our public discourse. One minority community, the American-Muslims, have been particularly challenged after 9-11. In addition to the things that worry all Americans, Muslims have to put up with increased scrutiny of their activities and constant second guessing of their motives, not to mention discrimination or profiling. Last year, a survey released by Time showed nearly six in ten Americans held an unfavorable view of Muslims. A Gallup poll released the same year revealed four in ten Americans admitting to “feeling at least ‘a little’ prejudice” towards Muslims.

The tragedy of 9-11 naturally evoked fear and many of our fellow citizens mistakenly felt that reducing the freedom of others will increase our safety. During difficult times we need the courage to understand others. Mutual respect is the cornerstone of great civilizations. All great religions of the world teach us this.

In the Jewish tradition, one of the basic teachings of Avot, understood to be Ethics of the Fathers, is the necessity of respecting others – respecting their space, their property, their right to opinions and their humanity. Respect for humans is a distinctive Torah value, as respecting human’s leads to appreciation and reverence of the Almighty Himself.

The Christian tradition asks that honor and dignity be afforded to everyone. “For in the image of God has God made man.” (Genesis 9:6)

In the Islamic holy text the Quran we read – “O mankind! Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you in the sight of Allah (God) is the most righteous of you; surely God is Knowing, Aware of all things.” [49:13].

And yet many times throughout history, people of faith have fallen short of these ideals. A small minority among all faith groups have developed a militant form of piety. The genesis of such militancy is the world view, common to extremists, that God is on their side. They fail to heed the common sense sentiment of Abraham Lincoln that rather than falsely claiming whose side God is on, it is far better that each one of us strive to be on God’s side.

Unfortunately many of my fellow Americans have mistakenly concluded a link between terrorism and my faith of Islam. A closer scrutiny reveals that such heinous actions are a misrepresentation of core religious teachings. The Quran emphasizes sanctity of life, “and do not take any human being’s life (the life) which God has declared to be sacred.” (Chapter 6:151).

The Islamic traditions honor Christians and Jews as People of the Book and states, “Those who believe (in the Quran), and those who follow the Jewish (Scriptures), and the Christians, and the Sabians, and who believe in God and the last day and work righteousness, shall have their reward with their Lord; on them shall be no fear nor shall they grieve.” (2:62)

Terrorism is not a result of any religious teaching. Equating terrorism with any religion makes a community of faith doubly vulnerable – to both the random acts of terror and the ensuing backlash.

All of us can make a difference. We must regain the best of our faith traditions and our core American values. In my faith tradition there is a famous saying: “Do you want to love God? Then start by respecting those you live with.”

Such inward introspection will help us live up to Rabbi Fine’s optimism that from within the depths of unimaginable tragedy can arise the best of our collective and common values.

I will leave you with a poem from my native India, from a poet named Tagore who in his Nobel Prize winning work the Gitanjali (Ode to God), wrote,

In desperate hope I go and search for her in all the corners of my room; I find her not.
My house is small and what has gone from it once, can never be regained.
But infinite is Thy mansion, my Lord, and seeking her I have to come to Thy door.
I stand under the golden canopy of Thine evening sky and I lift my eager eyes to seek Thy face.
I have come to the brink of eternity from which nothing can vanish–no hope, no happiness, no vision of a face seen through tears.
Oh Lord, dip my emptied life into that ocean, plunge it into its deepest fullness.
Let me for once feel the lost sweet touch – the allness of the universe.

Thank you.

May God bless you. May God bless the United States of America.

Published in Khaleej Times, September 1, 2011.

Last year, during a raging controversy over the building of an Islamic center in Lower Manhattan, Time Magazine ran a cover story titled, “Is America Islamophobic?” Shortly thereafter, a poll released by Time showed nearly six in ten Americans held an unfavorable view of Muslims. A Gallup poll released the same year revealed four in ten Americans admitting to “feeling at least ‘a little’ prejudice” towards Muslims.

The Gallup poll indicated that these adverse attitudes are likely the result of most Americans (62 per cent) personally not knowing anyone who is Muslim. The incessant headlines about violence in the name of Islam have led nearly one in two Americans to erroneously conclude that the faith of Islam is more likely than other religions to encourage violence.

But beyond the headlines lurks another reality.

A recent study by the newly established Abu Dhabi Gallup Center concluded, “Muslim Americans are satisfied with their current lives and are more optimistic than other faith groups that things are getting better.” Muslims in America continue to profess a positive attitude despite being misunderstood by many and demonised by a few.

The Southern Poverty Law Center, an American non-profit civil rights organization dedicated to combating bigotry, wrote in a recent report that “…certain Americans, [who have been] prodded into paranoia by clever activists, opportunistic politicians and guileful media players, seem downright eager to deny Muslims the guarantees of religious freedom and the presumption of innocence.”

In New York, educator Debbie Almontaser was compelled to resign from a secular Arabic-English public school after she was misquoted in the New York Post, which “clever activists” exploited to insidiously imply she supported violence. However, when a similar cast of characters tried to rile up a controversy by selectively misquoting me to derail my nomination to the Jacksonville Human Rights Commission, they were effectively thwarted after influential leaders stood up to condemn the witch-hunt, which lead to the City Council voting in favor of my candidacy.

This year, extreme right-wing activists rallied voters in Oklahoma to pass a constitutional amendment prohibiting judges from making rulings based on sharia, the source of Islam’s religious and moral laws. A federal judge blocked the implementation of this referendum, but more than a dozen states are considering “banning” sharia. Meanwhile Congressman Peter King of New York continues his series of unbalanced congressional hearings about the “radicalization” of American Muslims, which negatively stereotype the Muslim community with the imprimatur of the US government.

Despite the efforts to marginalize this community, Muslim life in America remains vibrant, youthful and nuanced. According to Gallup, the average age of American Muslims is significantly lower than people of other faiths. This youthfulness explains why Muslims are least likely to vote despite having the most positive attitude towards American democracy, although they also have the least positive view of law enforcement and US military engagement abroad.

One of the most common complaints about Muslims is that they do not condemn terrorism as much as they ought to. Following the London bombings in 2005, New York Times columnist Thomas Friedman wrote, “To this day, no major Muslim cleric or religious body has ever issued a fatwa [a non-binding religious opinion] condemning Osama bin Laden.” Such spurious statements help solidify the misperception of Muslims being sympathetic to terrorism. University of Michigan Professor Juan Cole and Professor Charles Kurzman from the University of North Carolina have documented many fatwas and statements from Muslim scholars and groups condemning terrorism. One only need enter the phrases, “Muslims Condemn Terrorism” or “Islamic Statements Against Terrorism”, in any online search engine to read the multitude of statements against terrorism.

In fact the latest Gallup survey shows nine out of ten American Muslims saying that they do not sympathize with Al Qaeda and view themselves as loyal Americans. Survey results also show that Muslims are the least likely of all religious groups to say that there is ever any justification for attacking civilians. However, most of their fellow Americans do not see Muslims as being patriotic. To win the hearts and minds of their fellow Americans, Muslims must spend more time not only educating others about their faith but also increase their commitment to endeavors that promote the common good.

Recently, mainstream media and civic groups have begun to question the means and motives of the anti-Muslim network. A report from the Center for American Progress, a progressive research and advocacy organization, shows that from 2001 to 2007 a handful of wealthy donors poured nearly $42 million in financing anti-Muslim activities. Although the money trail is unprecedented, in many respects the challenges facing Muslims are no different from those faced by other religious minorities as they struggled to integrate in America. This gives hope because eventually the marginalized groups found acceptance and respect in mainstream society.

Source: Common Ground News Service (CGNews), 30 August 2011, www.commongroundnews.org