This weekend, demonstrators assembled outside several mosques across the country, some decrying “No Sharia law” and “Stop Islamic immigration” and others openly carrying weapons. Dubbed the “Global Rally for Humanity,” dozens of these anti-Muslim rallies were originally planned on social media, but fortunately, only a few materialized.
Hopefully, America won’t have to see another round of protests like the ones that were anticipated this weekend. But if anti-Muslim activities do pop up again, here’s what Christian communities should do.
The story of Malala Yousafzai is well beloved by Western media, with news outlets having followed her life closely for the past three years. And rightly so. The Pakistani teen is an activist for girls’ education and a well-respected world leader in promoting the voices of women and girls around the globe.
It was her belief that all girls have a right to an education that made her a target of the Taliban, resulting in Malala losing hearing in her left ear and being forced out of her beloved home in the Swat Valley, Pakistan. Malala celebrated her sixteenth birthday by addressing the United Nations in 2013, the same year she released her memoir, I Am Malala. And most recently, she was named the Nobel Peace Prize recipient of 2014. Her non-profit, The Malala Fund, invests and advocates for girls’ secondary education, in order to amplify the voices of girls around the world who have been ignored.
It would be hard to create a stronger superhero for girls and boys in anyone’s imagination.
Extremist groups like ISIS and Al Qaida are trying to radicalize young Muslims through well-produced and elaborate online videos and sweeping Twitter campaigns targeted at disaffected young men and women around the world.
Three London school girls recently ran away to join ISIS in Syria after encountering recruiters on Twitter. A Sunday school teacher in Washington state secretly converted to Islam and planned to leave home to join the only Muslims she knew — Isis recruiters she encountered through social media. In Virginia, a local imam meets with young men and women whose families fear they will answer the call of ISIS sent through their cellphones.
As one member of the local law enforcement told our group of 17 international journalists, “There is a terrorist in your pocket and it is talking to you all the time.”
The first speaker I heard complained to Imam Khalil Abdur-Rashid, the Islamic Association of Collin County representative, about what she understood to be the tenets of his faith.
“It’s not your custom to bury caskets,” she said, referring to the prevalent and erroneous belief that Muslims, who sometimes bury their dead without coffins, may poison the drinking water. The potential pollution of the water was repeated over and over.
“IT ALL STARTED with pig races,” said Dawud, the groundskeeper at the Muslim American Society’s mosque in Katy, Texas. Soon after the group purchased the land, their neighbor, Craig Baker, began hosting well-publicized hog heats for some 300 spectators every Friday evening. Baker’s timing was deliberate, chosen to correspond precisely with the jummah prayers—the holiest time of the week for Muslims—and to offend their dietary restrictions, which forbid pork.
That was back in 2006. Today, things are more peaceful. Follow the narrow road that curves amid loblolly pines and sage grass, and you’ll see sun gleaming off the black roof of the now-finished mosque. “It was a matter of disagreement, but it’s over now,” said Dawud last fall. “I am happy it’s done and we are at peace.”
But while the pig races have ended, signs of hostility linger: Two blue and white billboards bearing a Christian cross and a Star of David are posted just off the edge of the mosque’s property. The intended message isn’t subtle: “Muslims, you don’t belong here.”
Though many Americans actually had favorable views of Islam after 9/11, a recent study by Georgetown University’s Bridge Initiative found that those views became increasingly negative throughout the Iraq war.
IT'S BEEN A difficult few months to be a Muslim living in the United States. Amid the continuing violence in the Middle East and the polarized debate over the Iran nuclear negotiations, Islamophobia in the U.S. is just about as bad as it’s ever been.
While this fear, distrust, and even hatred of Islam and/or Muslims takes many forms and gains traction in a number of ways (as Ken Chitwood explains in his article on page 22), it’s important to understand that Islamophobia gains much of its power and attention from a relatively small number of people who have dedicated their lives and careers to perpetuating a distorted, extreme view of what Islam teaches and what most Muslims believe. It is in fact a tragic irony that professional Islamophobes and Islamic extremists such as the so-called “Islamic State” perpetuate and benefit from a very similar and very warped interpretation of Islam. Both seek to convince the world that many Muslims in the U.S. and around the world either share or should share this radical fundamentalist perspective.
Purveyors of strident hate speech against Muslims and those that embrace violent extremism in the name of Islam actually benefit from each other’s existence and actions. The American Freedom Defense Initiative (AFDI) is the group behind the anti-Muslim ads on public transportation in several major cities. This spring, AFDI sponsored a contest in Garland, Texas, where participants were invited to “draw the prophet” Muhammad. The contest was attacked by two radicalized ISIS sympathizers, who were shot dead by police.
An internationally renowned atheist activist has relocated from India to the U.S. after receiving death threats from an extremist group that has claimed responsibility for at least one of three machete killings of South Asian atheists this year.
Taslima Nasrin, a Bangladeshi gynecologist, novelist, and poet, arrived in New York state on May 27. The move was orchestrated by the Center for Inquiry, an organization that promotes secularism and has been working with atheist activists in countries where atheism is unprotected by blasphemy laws.
Many of the country’s most prestigious universities have hired Muslim chaplains in recent years to offer spiritual support to their Muslim students. Middlebury College, one of America’s oldest liberal arts schools, outmatched them all.
The small rural Vermont school hired Beau Latif Scurich and his wife, Naila Baloch, in the summer of 2014 to share the full-time Muslim chaplaincy position.
The 30-somethings, who were previously chaplains at Tufts and Northeastern universities, are the first married couple to share a full-time Muslim chaplaincy position at a U.S. college.
Alana Raybon was baptized as a child in the African Methodist Episcopal Church. She attended youth activities and vacation Bible school and even sang in the choir. But today, she wears a headscarf and worships Allah.
Her mother, Patricia, describes Alana’s conversion to Islam as “heartbreaking,” and yet, they’ve found a way to love each other despite the faith divide. They share their struggles in Undivided: A Muslim Daughter, Her Christian Mother, Their Path to Peace, a book that begs a vital question: how would you respond if your Christian child converted to Islam?
Religion News Service talked to them about their experience. Some answers have been edited for length and clarity.
Q: Alana, tell us the story behind your conversion.
Alana: I developed a love and reverence for God in church, but I couldn’t connect with the idea of the Trinity. I didn’t let my mother know about these feelings, and patiently waited to feel a connection to this concept. In my 20s, I began searching for spiritual enrichment and came upon the concept of Islamic monotheism — the idea of God being one, solely, without any associate. I became inspired to learn more about Islam and converted to the faith as a junior in college and called my mother to share the news.
Q: How did you react, Patricia?
Patricia: I was devastated. A daughter can call from college with all sorts of news — forgetting her mother is still dealing with her own life. In my case, my husband and I had hit a low point in our marriage, my widowed mother had come to live with us, my other daughter was closing a business, and my husband had a cardiovascular emergency. In all of that, Alana called from college to say, “Mom, I’m a Muslim.” Emotionally, I had run out of steam. So I thanked her for calling, asked how her classes were going and if her car was running OK. Then after a few minutes of such talk, we hung up. Looking back, it was my oddest reaction ever to a phone call.
A college that requires the study of both Wordsworth and the Quran for graduation is now the first fully accredited Islamic university in America.
Zaytuna College, a five-year-old institution in Berkeley, Calif., was recognized in March by the Western Association of Schools and Colleges, an academic organization that oversees public and private colleges and universities in the U.S.
The accreditation means Zaytuna, which owns only two buildings and has 50 students, is a legitimate institution of higher learning, only a few blocks from its esteemed neighbor, the University of California, Berkeley.
“Being accredited puts us at the same table” as other accredited colleges and universities, said Colleen Keyes, Zaytuna’s vice president of academic affairs.
“It makes us equal partners.”
For faculty — of which Zaytuna has 15 — it lends credibility and status.
As an evangelical theologian and pastor, I want to say that ISIS is evil. Evil is a term we don’t normally hear in the media or politics, which is likely a good thing given our lack of public morality and civility these days. Indeed, judgementalism was condemned by Jesus, but is still often practiced by many churches — so humility is always called for. But it is still a responsibility of the faith community to name evil where it clearly exists in the world. And by any standards, the actions of ISIS are evil.
The latest report issued by the Office of the UN High Commissioner for Human Rights and the UN Assistance Mission for Iraq on “The Protection of Civilians in Armed Conflict in Iraq,” catalogues the human rights atrocities committed by ISIS, making it abundantly clear that this group is evil. They include:
- attacks directly targeting civilians and civilian infrastructure,
- executions and other targeted killings of civilians,
- abductions, rape and other forms of sexual and gender based violence perpetrated against women and children,
- slavery and trafficking of women and children,
- forced recruitment of children,
- destruction or desecration of places of religious or cultural significance,
- wanton destruction and looting of property, and denial of fundamental freedoms.
The report goes on to identify the targeting of ethnic and religious groups — such as Christians, Yazidis, Shi’ite Muslims, and many others —and subjecting them to “gross human rights abuses, in what appears as a deliberate policy aimed at destroying, suppressing or expelling these communities permanently from areas under their control.” The report describes the actions as possible “war crimes, crimes against humanity, and possibly genocide.”
In light of these sober findings, the faith community must remind the world that evil can be overcome, and that individuals involved in evil systems and practices can be redeemed. But how to overcome evil is a very complicated theological question, which requires much self-reflection. In trying to figure out how to overcome evil, it is often helpful to first decide how not to. Here is a good example of how not to respond to the reality of evil.
President Obama said Feb. 19 he doesn’t use terms like Islamic extremism because doing so would promote the false idea of a Western war with Islam, which would help extremists recruit more terrorists.
“No religion is responsible for terrorism — people are responsible for violence and terrorism,” Obama told delegates at the White House Summit on Countering Violent Extremism.
Obama also said military force alone will not defeat terrorism, and the nation must work with local communities to reduce the influence of those who advocate violent extremism.
“They are not religious leaders,” Obama said. “They are terrorists.”
He also said: “We are not at war with Islam — we are at war with people who have perverted Islam.”
RALEIGH, N.C. — Deah Barakat took my class “Islam in the Modern World” at N.C. State University a few years ago. He was curious about Islamic history, contemporary spiritual and political movements, and was great in class discussions. I’ve taught thousands of students in the last 11 years here, but Deah stood out for his enthusiasm, kindness, calm demeanor and obvious charisma.
Deah Barakat, Yusor Abu-Salha, and Razan Abu-Salha were the very best people. They embodied the core Islamic principle of “ihsan” — doing that which is both beautiful in itself and beautifying to the world. They volunteered to assist poor and homeless people. They planned to travel to camps in Turkey to help Syrian refugees in need. They were creative, intelligent, kind, generous. There are no words for how much we have all lost when they were gunned down and murdered in their Chapel Hill condominium last week.
Yet many insist their murders resulted from a dispute over parking. While the particular motives of the shooter cannot be determined at this stage, it is abundantly clear that these deaths were not just about parking. It is also clear the emerging discussion is about the place of Muslims in contemporary America. As we analyze the meaning of Deah, Yusor, and Razan’s murders, we are also peeling back layers of societal debates about Islam, Muslim-Americans, and the culture of intolerance and violence taking root in the U.S. On some level, it does not matter whether the shooter actually intended to kill three Muslims because they were Muslim. The public conversation is revealing several collective concerns in stark and disturbing ways.
Franklin Graham’s Facebook fulminations last week about plans to issue the Muslim call to prayer from the bell tower of Duke Chapel transformed what could have been a nuanced campus debate about religious establishment, sacred space, and pluralism into a countrywide fracas that calls to mind 1980s culture wars.
He helped generate enough publicity to ultimately lead a school better known for porn stars than piety to reclaim its chapel for Christianity.
Why did Franklin Graham’s Facebook post carry this much power? Two reasons. One, some people simply love his narrative about Islam. Recent polling shows that a significant number of Americans believe that Islam is more likely than other religions to encourage violence, and voice substantial support for police profiling of Muslims. Graham’s narrative builds off these suspicions that go far beyond his conservative evangelical constituency.
But more important, he’s a Graham. He carries the power of his father’s name and his legendary evangelistic ministry, the Billy Graham Evangelistic Association, or BGEA. According to Grant Wacker’s new biography, Billy Graham is the closest thing America has had to a pope, beloved by many for his ability to channel the ideals of middle America as much as a convicting gospel. The fact that, despite his retirement in 2005, the BGEA continues to use his likeness in promotional materials and that political candidates left and right still clamor for photo ops with Billy Graham are testaments to his enduring status as “America’s Pastor.”
Officials at Duke University abruptly dropped plans to broadcast the Muslim call to prayer from the iconic bell tower of Duke Chapel after online protests led by evangelist Franklin Graham and unspecified security threats.
The decision on Jan. 15 came one day before the “adhan,” or traditional call to prayer, was to be broadcast from the heart of campus in Durham, N.C.
Michael Schoenfeld, a Duke vice president for public affairs and government relations, said in a statement the school remains committed to “fostering an inclusive, tolerant, and welcoming campus” for all students but “it was clear that what was conceived as an effort to unify was not having the intended effect.”
Schoenfeld said campus officials were aware of several security threats but declined to elaborate.
Graham, who leads his father’s Billy Graham Evangelistic Association from the other end of the state, in Charlotte, said the call to prayer includes the words “Allahu Akbar,” or “God is great,” which was shouted by Islamist militants during last week’s deadly attacks across Paris.
“As Christianity is being excluded from the public square and followers of Islam are raping, butchering, and beheading Christians, Jews, and anyone who doesn’t submit to their Sharia Islamic law, Duke is promoting this in the name of religious pluralism,” he said on his Facebook page.
1. A Fitting Nobel for Malala Yousafzai and Kailash Satyarthi
“The Nobel committee has given an award to a seventeen-year-old, the youngest Peace Prize laureate ever. In one way, that is an act of faith about what and who Malala Yousafzai will become—not only about who she has been.”
2. Lecrae: 'Christians Have Prostituted Art to Give Answers'
"Christians have really used and almost in some senses prostituted art in order to give answers instead of telling great stories and raising great questions," says the wildly successful rapper.
3. WATCH: Columbus Day Under Attack
The Seattle City Council voted to replace Columbus Day with ''Indigenous Peoples Day." Leave it to Stephen Colbert to defend this "traditional holiday."
4. Islam and the Mother Lode of Bad Ideas: The Bill Maher, Sam Harris, and Ben Affleck Debate
Sam Harris says, "Islam is the mother lode of bad ideas." But isn''t saying this, in fact, scapegoating Islam and Muslims?
The West is going to exhaust itself in its fight against Islamic terrorism, which Western arrogance has undeniably kindled.
That Western arrogance was on display last weekend on Real Time with Bill Maher. The tense debate about Islam between Bill Maher, Sam Harris, and Ben Affleck has been shared multiple times over social media and provides a case study in Girard’s mimetic theory.
One element that mimetic theory illuminates in this discussion of Islam is the scapegoat mechanism. Scapegoating is a non-conscious way of reinforcing a group’s relationship by blaming another group of people for our problems. The scapegoating mechanism is non-conscious because we always think that we are innocent and that our scapegoats are guilty. The video below shows a great example of the scapegoating mechanism when it comes to Islam. (Warning: It's an HBO show — there is some foul language.)
What does a map of the U.S. religious landscape look like in 140 characters?
A new study of Twitter finds that self-identified religious users are more likely to tweet to members of their own faith than to members of a different one. The study examined people whose Twitter profiles identified them as Christian, Jewish, Muslim, Buddhist, Hindu and atheist.
And while adherents of all six groups studied tweet frequently, atheists — among the smallest populations in the U.S. — are the most prolific.
“On average, we can say the atheists have more friends, more followers, and they tweet more,” said Lu Chen, a doctoral candidate at the Kno.e.sis Center at Wright State University who co-authored the study with Adam Okulicz-Kozaryn of Rutgers University-Camden. They will present their findings in November at the sixth annual International Conference on Social Informatics.