I am a Muslim. I am also a US citizen. Am I a ‘Muslim American?’
I recently read two very informed and informative pieces on Al Jazeera on the situation of “Muslim Americans.” One was very critical and the other, quite complimentary. Both authors of these two short essays were making important and cogent points. I did not think I had to take side with one or the other. They were both making valid points.
In one of those articles, I read about “the political impotence of the Muslim American community,” in which Ali Al-Arian argued: “Today prominent Muslim American figures and organisations stifle the spirit of political resistance in our community.” In the other, Abbas Barzegar countered: “Actually, American Muslims are at the centre of the resistance,” further telling us: “Despite challenges inside and outside the community, Muslim Americans have stood up to Islamophobia and the far right.”
I always read these pieces with obvious interest and a bit of curiosity for I wonder who gets to be this thing they keep calling “Muslim American?” In between their learned exchanges I kept asking myself a question they were both taking for granted.
Who is a “Muslim American?” I am a Muslim. I am also a US citizen. Am I a “Muslim American?” Yes, no, maybe – and if so in what particular sense? When they say “our community” who exactly is the member of this community? Are they all Americans who profess to be Muslims, or those who congregate at certain types of mosques? The question at some point becomes quite existential.
FULL ARTICLE FROM AL JAZEERA
Religious freedom for Muslims in America has become a significant issue in recent years, as Asma Uddin details in her book When Islam Is Not a Religion. We have seen campaigns in various communities to block the construction of mosques, and spikes in vandalism and harassment against Muslims. (Read CT’s interview with Uddin here.)
The campaigns rest on claims that American Muslims incubate terrorism or plan to impose Sharia law, and that globally “Islam hates us,” as President Trump has said. Evangelical Christians help lead these campaigns. Anti-mosque rallies have featured sermons by pastors and hymn singing by demonstrators. Polls show white evangelicals “are more likely than any other Christian group to have low respect for Muslims,” reports Fuller Seminary professor Matthew Kaemingk.
I have written on religious liberty and advocated it in courts and legislatures for 25 years. The majority of my cases have involved Christian individuals or organizations. I want to explain why evangelical Christians have a stake in protecting the religious freedom of Muslims.
Above all, Christians should affirm everyone’s religious freedom as an aspect of human dignity: Every soul must be free to seek and respond to God. To affirm that, you do not have to say that all beliefs are true. You simply affirm that true faith can come only from God convicting the heart, not from government pressure. And the prerogative to judge souls belongs to God, not government.
Religious freedom for everyone rests also in the second great commandment, to love our neighbors as ourselves. We must treat others as we would wish to be treated. Jesus’s moral call is to identify with the neighbor.
FULL ARTICLE FROM CHRISTIANITY TODAY
As an American Muslim, I felt the tension experienced by all Americans after the 9/11 terrorist attacks, yet all Muslims were and still are suspects. The media put Muslims on the defense, and we are still trying to prove our innocence. Explaining Islam became an urgent necessity especially in view of the hatred preached by Islamophobia.
During that infamous morning, my wife was in our house in Fairfax, VA, with my two boys who were attending George Mason University. I was in Saudi Arabia doing a project for a Saudi prince. My wife suddenly called and asked if I was watching TV. I said, “No, I’m busy working on a business plan for a client.” But with a horrified voice she said, “Oh my God, a plane hit the World Trade tower and another plane is going to hit the second tower!” She sounded horrified, and she asked again, “Are you watching?!” Moved by the urgency of her voice, I turned to CNN to see the most horrifying event I witnessed ever. A plane hit the second tower as I watched the screen. Suddenly it dawned on me this is not an accident, but a disaster of colossal dimension was taking place in front of my eyes. Additional disastrous events took place that day to make it one of the darkest days ever for the U.S. and for American Muslims.
My wife and I spoke several times that day. We were confused, angry, and scared. That evening my wife called to tell me that she was afraid and worried about the boys’ safety. A friend suggested that she join other friends for a prayer meeting and to bring the boys with her. This was a first for my wife, but she and my boys were welcomed and felt among friends. The group started praying for the President and other government officials, and then my wife was in for the surprise of her life when the group started praying for Osama bin Laden’s forgiveness.
This was the first time this Muslim woman was exposed to the concept of loving your enemies. I remember the long conversation I had with my wife about that concept and about Jesus. Jesus was well known to us through the Qur’an, where his miracles are stated in details. Culture teaches us to hate our enemies while, Jesus teaches us to love them. Talking about Jesus and his teachings seemed to take our minds away from the tragedy that surrounded us to another dimension of love. While 9/11 was a disaster for many, it was my first exposure to love, Jesus-style. I was challenged to start reading the Qur’an with fresh eyes looking for the concept of loving your enemy. It says, “Good and evil are never equal. Repel evil with good, until your enemy becomes like an intimate friend” (41: 34). Muslims often read this verse, but the principle of loving one’s enemies is not a part of our consciousness and it should be.
FULL ARTICLE FROM THE HUFFINGTON POST
As one of the few Muslims in Gig Harbor, I am aware of the need for understanding among different religions. I realize that many people in my community do not know much about Muslims.
A person once voiced a misconception to me about my religion being terrible to women: “Islam doesn’t give any respect to women.” This really hurt me.
It was just one of many comments and statements of ignorance I have faced while being a minority Muslim in America today. That’s why I set out to promote understanding and greater dialogue in my community.
When I was younger, I had my own misconceptions, including some about the Catholic faith; for instance, how could humans eat Jesus’ body and blood? In my mind it sounded a bit like cannibalism.
However, as I grew older, and thanks to my religion classes, I came to see it as symbolic rather than literal.
We all have our misconceptions, but it’s how we choose to seek out knowledge and use it to correct ourselves that matters.
In today’s political climate, understanding within our community is needed more than ever. With that in mind, I decided to host an event to promote understanding across faiths.
The discussion took place Aug. 30 at the Lakewood public library and involved eight women of faith. What they said surprised me.
The participants were three Muslims from The Islamic Center of Tacoma, three Christians from The United Church of Christ on Fox Island, one Catholic from St. Charles Borromeo parish and one Jehovah’s Witness.
Each woman was very friendly and genuinely interested in authentic, meaningful conversations.
FULL ARTICLE FROM NEWS TRIBUNE
Sheikh Hamza Yusuf speaks during a fund raising event at the Alliance Francis in Dubai, United Arab Emirates on July 2, 2015 [File: AP/Kamran Jebreili] [Daylife]
There was a time when Islam was a revolutionary force in America. Decades ago, “Muslim” was a political identity grounded in an ethos of dissent, exemplified by Muhammad Ali and Malcolm X. Being Muslim meant standing up against white supremacy and global empire, whether in Alabama or Vietnam; it meant standing in solidarity with the struggles of black and brown people everywhere.
Today, many American Muslims eagerly claim the legacy of brothers Muhammad Ali and Malcolm X as their own, but lack the political courage and moral integrity by which they lived.
We have become a community without a principled political vision, impotent in the face of state oppression: the continuous FBI surveillance and entrapment and ever-expanding anti-Muslim legislation. Not only are we unable to organise on these issues, but we have also lost the common ethical ground that could unite us around a common political vision and action.
Until recently, despite the divisions within the community, the Muslim American community seemed united at least in its opposition to the Trump administration; that appeared to be the lowest common denominator of a shared American Muslim political identity. But then on July 8, Secretary of State and top Islamophobe Mike Pompeo announced the creation of a Commission on Unalienable Rights to advise the Trump administration – a serial human rights violator – on human rights. One of our most prominent leaders, Hamza Yusuf, accepted to become part of the theatrics.
FULL ARTICLE FROM AL JAZEERA
On a Friday afternoon after prayers, 17-year-old Haneen Jaber filled out a form on the patio of the Muslim Society of Memphis.
About to turn 18, Jaber was registering to vote.
“A lot of the things that are going on in the government are made by the decision of the people,” Jaber said. “Don’t just stay in the back. Be up there in the front. That’s what you should do as an American. I believe I should put my part in and decide on good choices for America.”
Jaber was one of many Muslims around the country registering to vote as part of National Muslim Voter Registration Day. In Memphis, the American Muslim Advisory Council is holding registration drives at five area mosques, trying to increase civic engagement before the municipal elections in October.
The National Muslim Voter Registration Day is part of the #MyMuslimVote campaign, also taking place across the country.
Najmun Noor, West Tennessee program manager for the American Muslim Advisory Council, said Muslims around the world feel “beleaguered.”
“Others look at us differently,” Noor said. “This is a time (when) we want our voices to be heard (and) at the same time our rights to be established.”
Mariam Khayata, a political science and international studies major at Rhodes College, has done registration drives in previous years. There’s a realization among Muslims that they need to become more active in U.S. elections, she said.
FULL ARTICLE FROM COMMERCIAL APPEAL