President Donald Trump, like his predecessors before him, has discovered the potent language of religious tolerance and interfaith unity when discussing Islam, as he demonstrated in his speech in Saudi Arabia to leaders of some 50 Muslim nations. But unlike previous presidents, he has not linked that rhetoric with recognition of the large, vibrant Muslim community in the U.S.
This election season has been an anxious time for Muslim Americans. After the election, my Facebook feed was filled with Muslim mothers wondering how to explain to their children that the new president is a man who had proposed requiring them to register with the government, and called for a ban on people of their faith coming to the United States.
As we try to absorb what this election means, we must contend with how Muslims have been cast. For the president-elect, we are either terrorists or terrorist sympathizers, who are conflated with the threat of “radical Islam.” For the most part, Democrats too see Muslim Americans through a narrow counterterrorism lens.
The day after President-elect Donald Trump appointed a man accused of anti-Semitism and Islamophobia as his chief strategist, two of the nation’s largest Jewish and Muslim advocacy groups formed an unprecedented partnership to fight bigotry.
The American Jewish Committee and the Islamic Society of North America, on Nov. 14, launched the new national group: The Muslim-Jewish Advisory Council. Though Jewish and Muslim groups have cooperated before, the size and influence of these two particular groups — and the prominence of the people who have joined the council — marks a milestone in Jewish-Muslim relations.
THE ATTENTION generated by Captain Humayun Khan’s Iraq war activities (as related by his father, Khizr Khan, at the Democratic National Convention) is not the first time that a military story was used to try to tamp down prejudice against U.S. Muslims. In 2008, Gen. Colin Powell responded to the charges about Barack Obama being a Muslim by saying “What if he is?” Powell then cited the image of a mother hugging the gravestone of her American Muslim son at Arlington Cemetery as an illustration of Muslim contributions to the nation.
I respect Captain Khan’s military service. Yet I can’t stop thinking about an issue that his father reportedly raised with him when he was leaving for Iraq: Are you troubled at all by this war? Lots of Americans were, concerned both about the questionable evidence used to justify the war and the many lives that were sure to be destroyed during it.
As most soldiers would, Captain Khan stated that decisions about which wars to fight were above his pay grade.
But it does raise a question for those American Muslims who were disturbed enough by the contours of the Iraq war to withhold their support: Are there ways other than going to a war you don’t believe in to express your patriotism and be welcomed by your country?
I’d like to think that there are, and that American Muslims have in fact demonstrated them. Take Salman Hamdani, who was a young American Muslim emergency medical technician on his way to work on 9/11 when he saw the planes fly into the buildings. He rushed over to the site of the attacks to help whomever he could, and died in the rubble there. The police investigated him for possible ties to terrorism because of his Muslim faith and Pakistani heritage.
Shouldn’t sacrificing your life to rescue others merit the embrace of others in your country, or at least shield you from their suspicion?
To celebrate their 50th birthdays, Mara Gubuan and her Urbandale, Iowa, high school classmates invited six elite Muslim female athletes to RAGBRAI, the annual bicycle ride that took place July 19-25 across the Hawkeye State.
The idea was to “create a counter-narrative” to dispel the misconception that Muslim women don’t compete in sports. The riders of Team Shirzanan, from mostly Muslim countries, showed it could be done, even while wearing headscarves during July’s summer heat.
Shortly after news broke last week of the tragic murders in Chattanooga, Tenn., Muslims across the country took to social media to issue their condemnations of the shooting, including Muslim communities in Nashville, New York, the Council on American-Islamic Relations, and the American Muslim Advisory Council .
Nevertheless, an all-too-predictable wave of Islamophobia followed. Republican presidential candidate Donald Trump denounced President Obama because the president did not call the shooting an act of “Islamic terrorism.” And evangelical leader Franklin Graham posted on Facebook that “We should stop all immigration of Muslims to the U.S. until this threat with Islam has been settled.”
But as Ken Chitwood reminds us in “A ‘Radical’ Response to Islamophobia,” (Sojourners, August 2015), Christians have an important role in ending anti-Muslim discrimination. Through the liberating power of Christ, writes Chitwood, “[w]e are no longer enslaved to cultural constructions of antipathy such as Islamophobia.”
As my kids have grown into teenagers, their behavior has changed. My daughter is less interested in hanging out with me and prefers sitting in her room glued to her computer. My son plays Nintendo war games. When current events are discussed in our home, we sometimes disagree vehemently. According to Homeland Security adviser Lisa Monaco, I should be on my guard because these might be signs that my kids are about to head off to join the Islamic State.
Sounds absurd, right? But that’s the message to Muslim communities as part of the administration’s initiative to “counter violent extremism.”
In September, the Justice Department announced it was launching the program and piloting it in Boston, Los Angeles and Minneapolis. The stated aim was to bring together community, religious leaders, and law enforcement to “develop comprehensive local strategies and share information on best practices” for countering violent extremism. Although the initiative doesn’t mention the word “Muslim,” those adherents are clearly the targets. The secretary of the Department of Homeland Security has promoted it to Muslim communities across the country. It has the support of the White House, which is hosting a summit on the topic this week.
It all sounds so… demanding. Sell your possessions and give to the poor. “Be dressed for action." Imagine yourselves as slaves who remain ready for their master’s return — not knowing when it might come.
Luke’s Gospel is big on demanding. In Luke 9:57-62, Jesus encounters three would-be disciples. And each receives a warning that would vanquish enthusiasm like an ice-cold shower.
Muslims in America are much less inclined to support suicide bombing than other Muslims abroad, and are more likely to believe that people of other faiths can attain eternal life in heaven, according to a new report released Tuesday by the Pew Forum on Religion & Public Life.
“The World’s Muslims” report looks at Muslim views across seven categories: Islamic law; religion and politics; morality; women; relations among Muslims; interfaith relations; and religion, science, and pop culture. There is also a special section on U.S. Muslims.
Of the countries surveyed, only a majority of Muslims in America — 56 percent — believe people of other faiths can go to heaven; by contrast, that figure among U.S. Christians is about 64 percent. U.S. Muslims are also less likely than Muslims abroad to believe in evolution, sharing views that are closer to those of U.S. Christians.
On suicide bombing, 81 percent of U.S. Muslims said it was never justified, 7 percent said it was justified to “defend Islam,” and 1 percent said it was “sometimes justified.”
Most people, Christian or not, know the story of the Good Samaritan. In it, a man, who is presumably an Israelite, is mugged on the road between Jerusalem and Jericho. A priest passes by without stopping. So does a Levite. But then a Samaritan — someone who belongs to a radically different socioeconomic and cultural group than the Israelite — stops to help. This is Jesus’ vision for us as we answer the question, “Who is my neighbor?”
So it should shock us, surprise us, and sadden us, when we hear about tragedies like the shooting at the Sikh gurudwara in Oak Creek, Wisconsin. For the victims of such attacks — whether they are Sikh, Muslim, Hindu — are our neighbors too.
Muslim Americans condemned violence in Egypt and Libya that left four Americans dead, but remain concerned that the deaths could rekindle anti-Muslim sentiment just as post-9/11 resentment was starting to ebb.
U.S. Ambassador to Libya Christopher Stevens and three embassy workers were killed on Tuesday when fundamentalist protestors attacked the U.S. consulate in Benghazi, Libya, in response to a low-budget film that attacks Islam’s Prophet Muhammad, reportedly made by an Israeli real estate developer who lives in California.
Imam Talal Eid, the Islamic chaplain at Brandeis University near Boston and a former member of the U.S. Commission on International Religious Freedom, predicted the violence would lead to “more resentment” against Muslims, who he criticized for not doing enough against terrorism.
Mohammed Labadi had a lot at stake when the DeKalb City Council voted on May 29 on a request from the Islamic Society of Northern Illinois University to build a two-story mosque.
Labadi, a businessman and Islamic Society board member, said a bigger mosque is needed to replace the small house where local Muslims now worship. He also was hoping for affirmation that his neighbors and city officials have no fear of the Muslim community.
"Don't look at me just as a Muslim, look at me as an American," Labadi said. It's time, he says, "to take the unfortunate stereotypes about Muslims out of the picture." The City Council unanimously approved the plan.
In the decade since the 9/11 terrorist attacks, animosity toward Muslims sometimes has taken the form of opposition to construction of mosques and other Islamic facilities. National debate erupted over plans for an Islamic community center that became known as the "Ground Zero mosque" in Lower Manhattan.
The long-running battle between a Tennessee Muslim community and its critics over a new mosque took a dramatic turn when a judge ruled that construction had to halt.
The Islamic Center of Murfreesboro has existed for more than a decade, but the fight erupted in May 2010, when planning commissioners approved the center's plans to build a 52,960-square-foot building for a new mosque on Veals Road.
One of two new members of the U.S. Commission on International Religious Freedom has Muslim civil rights groups crying foul.
Zuhdi Jasser, who lauded a controversial New York City police surveillance program that targeted Muslims and helped lead the opposition to an Islamic cultural center near Ground Zero, has been appointed to the commission, which advises the president, Congress and State Department on religious rights abuses internationally.
"It would have been better to appoint someone who has some measure of credibility with Muslim Americans," said Ibrahim Hooper, spokesman for the Council on American-Islamic Relations.
"He has long been viewed by American Muslims and the colleagues in the civil liberties community as a mere sock puppet for Islam haters and an enabler of Islamophobia."
NEWARK, N.J. — The report was stamped top secret.
Inside was a confidential dossier compiled by the New York Police Department documenting "locations of concern" in Newark -- the city's 44 mosques, Muslim-owned restaurants and businesses and Islamic schools.
In 2007, the NYPD began an undercover spy operation within New Jersey's largest city to find and document where Muslims lived, worked and prayed.
Now, city officials and many of those targeted are voicing anger at the disclosures, which came in the wake of an Associated Press report showing that a secret NYPD surveillance program aimed at Muslims had extended well beyond New York City.
"I have deep concerns and I am very disturbed that this might have been surveillance that was based on no more than religious affiliation," Newark Mayor Cory Booker said.
New Law Aims To Shine Light on Conflict Metals; Immigration Effort Mistakenly Holds U.S. Citizens; North Korea’s Persecution of Christians Expected to Continue After Kim Jon Il’s Death; Muslims push Lowe’s boycott over reality series; Two Muslim religious leaders sue airlines for discrimination; Christianity goes global as world’s largest religion; (Opinion) Obama’s simplistic view of income inequality.
Each year, members of the Religion Newswriters Association, the world’s premier association dedicated to helping journalists write about religion, vote on what they believe are the top religion stories of the year.
This year, more than 300 religion journalists cast their ballots in an online survey conducted Dec. 10-13, choosing the death of Osama bin Laden on May 2 in a covert operation in Pakistan by U.S. Navy SEALs and CIA operatives ordered by President Barack Obama as the top story of 2011.
See the complete list of RNA's top religion stories of the year inside.
Ten years on, I'm remembering the literature I read and the music that kept me going in the days and months after 9/11. I had Rumi and Whitman on my bedside table, reading them back to back, alternating between selections of the Mathnawi and poems from Leaves of Grass, sometimes feeling like the two were one, the soul of America, and that the soul of Islam were intersecting at some point beyond where the eye could see:
Whoever you are!, motion and reflection are especially for you, The divine ship sails the divine sea for you. -- Walt Whitman
Come, come, whoever you are, Wanderer, worshipper, lover of leaving, Ours is not a caravan of despair. Even if you have broken your vows a thousand times It doesn't matter Come, come yet again, come. -- Rumi
Until then, the Quran for me was a book of personal spiritual guidance, a convening symbol for my religious community. But after 9/11, I viewed it as a balm for my country's pain, especially lines from Ayat al-Kursi: "His throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them."