Because this isn’t as widely available as it should be we present it here.
Vodpod videos no longer available.
Because this isn’t as widely available as it should be we present it here.
Vodpod videos no longer available.
This is a very good article by the man who was at the center of the Park 51 masjid, or the euphemistically named World Trade Center mosque. Feisal Abdul Rauf addresses many of the concerns Americans may have legitimately had which blew up into large scale myths that took on a life of their own that have no basis in reality. Take a look
I founded the multi-faith Cordoba Initiative to fight the misunderstandings that broaden the divide between Islam and the West — each perceived as harmful by the other. Millions of American Muslims, who see no contradiction between being American and being Muslim, are working hard to bridge this gap. It is therefore not surprising that they have become the target of attacks by those who would rather burn bridges than build them, and the subject of recent congressional hearings exploring their “radicalization.” What myths are behind the entrenched beliefs that Muslims simply do not belong in the United States and that they threaten its security?
1. American Muslims are foreigners.
Islam was in America even before there was a United States. But Muslims didn’t peaceably emigrate — slave-traders brought them here.
Historians estimate that up to 30 percent of enslaved blacks were Muslims. West African prince Abdul Rahman, freed by President John Quincy Adams in 1828 after 40 years in captivity, was only one of many African Muslims kidnapped and sold into servitude in the New World. In early America, Muslim names could be found in reports of runaway slaves as well as among rosters of soldiers in the Revolutionary War. Muslims fought to preserve American independence in the War of 1812 and for the Union in the Civil War. And more than a century later, thousands of African Americans, including Cassius Clay and Malcolm Little, converted to Islam.
Currently, there are two Muslim members of Congress and thousands of Muslims on active duty in the armed forces. Sure, some Muslim soldiers may have been born elsewhere, but if you wear the uniform of the United States and are willing to die for this country, can you be really be considered a foreigner?
2. American Muslims are ethnically, culturally and politically monolithic.
In fact, the American Muslim community is the most diverse Muslim community in the world.
U.S. Muslims believe different things and honor their faith in different ways. When it comes to politics, a 2007 Pew study found that 63 percent of Muslim Americans “lean Democratic,” 11 percent “lean Republican” and 26 percent “lean independent.” Ethnically, despite the popular misperception, the majority of Muslims in the United States (and in the world, for that matter) are not Arabs — about 88 percent check a different box on their U.S. census form. At least one-quarter, for example, are African American. Anyone who thinks otherwise need look no further than the July 30, 2007, cover of Newsweek magazine, which featured a multicultural portrait of Islam in America.
Muslim Americans are also diverse in their sectarian affiliation. And whether they are Sunni or Shiite, their attendance at religious services varies. According to the State Department publication “Muslims in America — A Statistical Portrait,” Muslim Americans range from highly conservative to moderate to secular in their religious devotion, just like members of other faith communities.
With above-average median household incomes, they are also an indispensable part of the U.S. economy. Sixty-six percent of American Muslim households earn more than $50,000 per year — more than the average U.S. household.
3. American Muslims oppress women.
According to a 2009 study by Gallup, Muslim American women are not only more educated than Muslim women in Western Europe, but are also more educated than the average American. U.S. Muslim women report incomes closer to their male counterparts than American women of any other religion. They are at the helm of many key religious and civic organizations, such as the Arab-American Family Support Center, Azizah magazine, Karamah, Turning Point, the Islamic Networks Group and the American Society for Muslim Advancement.
Of course, challenges to gender justice remain worldwide. In the World Economic Forum’s 2009 Gender Gap Index, which ranks women’s participation in society, 18 of the 25 lowest-ranking countries have Muslim majorities. However, as documented by the Women’s Islamic Initiative in Spirituality and Equality , Muslim women are leading the struggle for change through their scholarship, civic engagement, education, advocacy and activism in the United States and across the world.
4. American Muslims often become “homegrown” terrorists.
According to the Triangle Center on Terrorism and Homeland Security, more non-Muslims than Muslims were involved in terrorist plots on U.S. soil in 2010. In a country in the grip of Islamophobia — where Rep. Peter King (R-N.Y.) can convene hearings on the radicalization of American Muslims — this has been overlooked. In 2010, the Triangle Center also found, the largest single source of initial information on planned terrorist attacks by Muslims in the United States was the Muslim American community.
As an American Muslim leader who worked with FBI agents on countering extremism right after Sept. 11, 2001, I fear that identifying Islam with terrorism threatens to erode American Muslims’ civil liberties and fuels the dangerous perception that the United States is at war with Islam. Policymakers must recognize that, more often than not, the terrorists the world should fear are motived by political and socioeconomic — not religious — concerns.
5. American Muslims want to bring sharia law to the United States.
In Islam, sharia is the divine ideal of justice and compassion, similar to the concept of natural law in the Western tradition. Though radicals exist on the fringes of Islam, as in every religion, most Muslim jurists agree on the principal objectives of sharia: the protection and promotion of life, religion, intellect, property, family and dignity. None of this includes turning the United States into a caliphate.
For centuries, most Islamic scholars around the world have agreed that Muslims must follow the laws of the land in which they live. This principle was established by the prophet Muhammad in A.D. 614-615, when he sent some of his followers to be protected by the Christian king of Abyssinia, where they co-existed peacefully. Not only do American Muslims have no scriptural, historical or political grounds to oppose the U.S. Constitution, but the U.S. Constitution is in line with the objectives and ideals of sharia. Muslims already practice sharia in the United States when they worship freely and follow U.S. laws.
In his 1776 publication “Thoughts on Government,” John Adams praised Muhammad as a “sober inquirer after truth.” And the Supreme Court building contains a likeness of the prophet, whose vision of justice is cited as an important precedent to the U.S. Constitution.
All the fascists assembled together in the studios of FoxNews crowing about the hallowed ground at Park51 that shouldn’t have an Islamic Center built on it forgot to lament the building of the World Trade Centers on the hallowed ground which is the burial site for scores of Muslim African slaves interred there since the time New York City was known as Amsterdam city.
Before the World Trade Center was even designed (with Islamic architectural elements, incidentally), the ground was indeed sacrosanct: The bones of some 20,000 African slaves are buried 25 feet below Lower Manhattan. As at least 10 percent of West African slaves in America were Muslims, it’s not out of bounds to extrapolate that ground zero itself was built on the bones of at least a few Muslim slaves. That is to say, hallowed Muslim ground.
Not that such knowledge will stop the “Deniers” as one friend calls them, from making the rounds with constitutionally protected speech whereby they espouse unconstitutional measures against Muslims.
David Yerushalmi, (who) is an advocate for criminalizing Islam itself and imposing 20-year sentences on practicing Muslims. Yes, really. He’s not simply anti-Muslim, though; Yerushalmi also wrote a now-infamous article titled “On Race: A Tentative Discussion, Part II,” in which he advocated a return to a pre-Bill of Rights Constitution, and the restriction of voting rights to white male land-owners.
On a positive note, the Boston Globe had an excellent piece on the Quran in American history which should really dispel the notion that Islam is something strange and unfamiliar on the shores of America.
As usual, the Founders were way ahead of us. They thought hard about how to build a country of many different faiths. And to advance that vision to the fullest, they read the Koran, and studied Islam with a calm intelligence that today’s over-hyped Americans can only begin to imagine. They knew something that we do not. To a remarkable degree, the Koran is not alien to American history — but inside it….
Reports of Korans in American libraries go back at least to 1683, when an early settler of Germantown, Pa., brought a German version to these shores. Despite its foreign air, Adams’s Koran had a strong New England pedigree. The first Koran published in the United States, it was printed in Springfield in 1806.
A NYT reporter uncovered a rather little known fact, that Muslim Americans had a place of worship inside both World Trade Center buildings right up to the day they were destroyed. In my paranoid fantasy, I rather look at the attacks on 911 as an attack against Islam just as much as others look at it as an attack by Muslims and Islam. The math is more in my favor since more Muslims died as a result of those attacks than took part in the attacks. Before this gets lost in the memory hole of our political revisionists, here’s the Times’ story
Sometime in 1999, a construction electrician received a new work assignment from his union. The man, Sinclair Hejazi Abdus-Salaam, was told to report to 2 World Trade Center, the southern of the twin towers.In the union locker room on the 51st floor, Mr. Abdus-Salaam went through a construction worker’s version of due diligence. In the case of an emergency in the building, he asked his foreman and crew, where was he supposed to reassemble? The answer was the corner of Broadway and Vesey.
Over the next few days, noticing some fellow Muslims on the job, Mr. Abdus-Salaam voiced an equally essential question: “So where do you pray at?” And so he learned about the Muslim prayer room on the 17th floor of the south tower.
He went there regularly in the months to come, first doing the ablution known as wudu in a washroom fitted for cleansing hands, face and feet, and then facing toward Mecca to intone the salat prayer.
On any given day, Mr. Abdus-Salaam’s companions in the prayer room might include financial analysts, carpenters, receptionists, secretaries and ironworkers. There were American natives, immigrants who had earned citizenship, visitors conducting international business — the whole Muslim spectrum of nationality and race.
Leaping down the stairs on Sept. 11, 2001, when he had been installing ceiling speakers for a reinsurance company on the 49th floor, Mr. Abdus-Salaam had a brief, panicked thought. He didn’t see any of the Muslims he recognized from the prayer room. Where were they? Had they managed to evacuate?
He staggered out to the gathering place at Broadway and Vesey. From that corner, he watched the south tower collapse, to be followed soon by the north one. Somewhere in the smoking, burning mountain of rubble lay whatever remained of the prayer room, and also of some of the Muslims who had used it.
Given the vitriolic opposition now to the proposal to build a Muslim community center two blocks from ground zero, one might say something else has been destroyed: the realization that Muslim people and the Muslim religion were part of the life of the World Trade Center.
Opponents of the Park51 project say the presence of a Muslim center dishonors the victims of the Islamic extremists who flew two jets into the towers. Yet not only were Muslims peacefully worshiping in the twin towers long before the attacks, but even after the 1993 bombing of one tower by a Muslim radical, Ramzi Yousef, their religious observance generated no opposition
“We weren’t aliens,” Mr. Abdus-Salaam, 60, said in a telephone interview from Florida, where he moved in retirement. “We had a foothold there. You’d walk into the elevator in the morning and say, ‘Salaam aleikum,’ to one construction worker and five more guys in suits would answer, ‘Aleikum salaam.’ ”
One of those men in suits could have been Zafar Sareshwala, a financial executive for the Parsoli Corporation, who went to the prayer room while on business trips from his London office. He was introduced to it, he recently recalled, by a Manhattan investment banker who happened to be Jewish.
“It was so freeing and so calm,” Mr. Sareshwala, 47, said in a phone conversation from Mumbai, where he is now based. “It had the feel of a real mosque. And the best part is that you are in the epicenter of capitalism — New York City, the World Trade Center — and you had this island of spiritualism. I don’t think you could have that combination anywhere in the world.”
How, when and by whom the prayer room was begun remains unclear. Interviews this week with historians and building executives of the trade center came up empty. Many of the Port Authority’s leasing records were destroyed in the towers’ collapse. The imams of several Manhattan mosques whose members sometimes went to the prayer room knew nothing of its origins.
Yet the room’s existence is etched in the memories of participants like Mr. Abdus-Salaam and Mr. Sareshwala. Prof. John L. Esposito of Georgetown University, an expert in Islamic studies, briefly mentions the prayer room in his recent book “The Future of Islam.”
Moreover, the prayer room was not the only example of Muslim religious practice in or near the trade center. About three dozen Muslim staff members of Windows on the World, the restaurant atop the north tower, used a stairwell between the 106th and 107th floors for their daily prayers.
Without enough time to walk to the closest mosque — Masjid Manhattan on Warren Street, about four blocks away — the waiters, chefs, banquet managers and others would lay a tablecloth atop the concrete landing in the stairwell and flatten cardboard boxes from food deliveries to serve as prayer mats.
During Ramadan, the Muslim employees brought their favorite foods from home, and at the end of the daylight fast shared their iftar meal in the restaurant’s employee cafeteria.
“Iftar was my best memory,” said Sekou Siby, 45, a chef originally from the Ivory Coast. “It was really special.”
Such memories have been overtaken, though, by others. Mr. Siby’s cousin and roommate, a chef named Abdoul-Karim Traoré, died at Windows on the World on Sept. 11, as did at least one other Muslim staff member, a banquet server named Shabir Ahmed from Bangladesh.
Fekkak Mamdouh, an immigrant from Morocco who was head waiter, attended a worship service just weeks after the attacks that honored the estimated 60 Muslims who died. Far from being viewed as objectionable, the service was conducted with formal support from city, state and federal authorities, who arranged for buses to transport imams and mourners to Warren Street.
There, within sight of the ruins, they chanted salat al-Ghaib, the funeral prayer when there is not an intact corpse.
“It is a shame, shame, shame,” Mr. Mamdouh, 49, said of the Park51 dispute. “Sometimes I wake up and think, this is not what I came to America for. I came here to build this country together. People are using this issue for their own agenda. It’s designed to keep the hate going.”
Hat tip to Niqnaq.