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1. K.A. said, on February 1, 2010 at 12:16 pm

   AA,
   We had our first focus group on “Muslims Extremism”. Diverse backgrounds were represented (Arab, Pakistani, Black, Indian Americas; US-raised, US Immigrant, artists, educators, engineers, healthcare providers, single, married, with children, without children, various political philosophies, ages (mostly) 20’s, 30’s, 40’s various involvement or lack-there-of with Muslim religious Establishment and with MAS).

   We discussed the following:
   1) What we understand Muslim extremism to be: This discussion yielded the fact that Extremism is a label and should not be used because it is a misleading term (and I did not even prompt this point! and, in fact, challenged it). It is a complex issue resulting from lack of or misuse of knowledge from Quran and hadeeth, or allegedly from those sources. Not enough resources for people, especially those who awaken to Islam in their youth, to build an moderate understanding of the faith.
   2) What are solutions we can use as individuals? Build knowledge, beginning with ourselves. Stop using the label of extremism and address the complex issue by understanding the many segments of people who act violently in the name of Islam. Provide support systems of patience and openness for young people to develop their understanding and practice of Islam. Gather the religious establishment leaders and educate them on how to address this issue.

   The focus group primarily served the purpose of understanding our own views on the idea of Muslims acting violently in the name of Islam and to come up with some actionable suggestions addressing the issues. During the next focus group discussion, we will look at each individual solution people suggested it and test the plausibility and effectiveness of the solutions. I am also thinking of doing a Muslim community segmentation exercise. Any suggestions on a next step?
   In my opinion, this focus group suggests that MAS Youth’s mission and methodology, when used effectively and overcoming obstacles, addresses the issue of the spread of violent and radicalized interpretations of Islam.

   Salaam,
   K.
   MAS Youth Detroit

   Reply
2. Khaled Bahjri said, on February 1, 2010 at 5:50 pm

   Assalamu-alaikum,

   Subhanallah, I happen to be reading on the tafsir of Surat Al-Saffat this past weekend. In brief, the people of Quraish were making yet another claim that Allah (SWT) has begotten the Angels and so the Angels are the daughters of Allah through a claim that they invented that Allah (SWT) has some kinship with the Jinn. As non-logical and great transgression this is on Allah (SWT), Allah did not address this issue by putting a focus on it. This was the agenda of the people of Quraish to get the Muslims consumed on this issue. Subhanallah, the approach of the Quran on this issue was to talk about seven messengers of Allah (SWT) namely Nooh, Ibrahim, Musa, Haroon, Elias, Lot and Yunis (Peace be upon them) who persistently delivered the message they were sent for and not distracted by different circumstances that each went through. The messengers were expected to be focused on their role and purpose as are the the angels in obeying Allah (SWT). Interestingly, this message is brought in the Surah of Al-Saffat who are the angels that are arranged and ranked to perform their roles that Allah (SWT) ordered and of course the Angels are creations that always perform what they told to do so.

   This is why, wallahu a’alam, our focus in MAS is to approach the issue of radicalization and extremism through leading the our Youth and the community to the “Straight Path”. With the blessings of Allah, we have so much pride in presenting this moderate and balance view of Islam for a long period of time. There are other organizations that want to handle the topic as “radicalization and extremism” within the Muslim community. I am afraid in taking this approach, we are simply distracted by the package that is put together for us by the Media.

   This is why I really like the approach that MAS has labeled its initiative as the ( Straight Path initiative). I hope insha-Allah that we will stay on the track of what our message of moderation and balanced view of Islam is and find ways and venues to further spread and articulate that understanding within our community and the community at large and not be distracted by the packages that are thrown on us every now and then.

   Jazakumulalahu khairan.

   Khaled Bahjri
   MAS-Inland Empire

   Reply
3. ZQ said, on February 2, 2010 at 12:08 am

   Salaam,

   The fact we had some youth willing to travel in order to be part of a violent “Jihadist” movements which in many cases are working against the goals (maqasid) of Shariah , shows that we do have an issue. But the Issue has been exaggerated as found in recent Duke univeristy study

   http://edition.cnn.com/2010/US/01/06/muslim.radicalization.study/

   To really give this subject its right, we need to start to define this new buzz world “Radicalization”. Below is the link to wiki definition of this term

   http://en.wikipedia.org/wiki/Radicalization

   so here are some points I would like to introduce in the discussion:

   1. Is this term today being tailored to the Muslims and especially American Muslim Youth?
   2. Is this being used by Islamo-phoebes to still fear against Muslims and the “Jihadist Next Door”?
   3. Is this being used to alienate as many Muslim Youth as possible in the hope to make them radicalized and prove the Islamo-phoebes case. This may sound odd, but it is just a thought. The concept of “Radicalization” and its use is not new, please see http://www.nypdshield.org/public/SiteFiles/documents/NYPD_Report-Radicalization_in_the_West.pdf . But why now it is becoming the buzz word?

   The Duke study points that the Muslim community has been doing self policing against radicalization. But it is a great idea to devise a program like the “Straight Path” to take on this issue while it is a brush fire and before it becomes a wild fire, SoCal Terms :).

   But are we really giving this issue the attention it needs because we feel the issue is of a great magnitude and we are seeing it growing among our youth? Or is this a response to the fact that the newspapers, web sites, and some officials have been making the issue the new buzz issue against American Muslim and especially American Muslim Youth?

   Reading some of the stories you would think there is a gene in the Muslims, if someone has it then it would trigger radicalization. Is our response adding to the exaggeration?

   The reason I’m fearing that we are being reactionaries in this case, that we have issues that have either become wild fires or on their way to become one and the Muslims did not introduce programs to tackle them. Issues Like:

   1. Substance abuse be it Alcohol, drugs, etc among Muslim Youth. This also has extended beyond usage to criminal activities of selling and dealing with drugs. This has been a wild fire in some Muslim communities for sometime, but not a single serious program beyond the occasional information session has yet to be done. I wonder if we have statistics about deaths, overdose, etc among Muslims related to substance abuse. How many Muslim Youth have joined violent gangs and are involved in violent criminal acts as result of drug dealing?

   2. Growing family problem like domestic abuse, divorces, etc. This is only handled at the level of some counseling by Imams who are overwhelmed with issues. But I have not seen serious programs to tackle these issues and minimize them in our communities.

   3. Issue of our youth loosing their identity and in some cases leaving the religion all together. Do we have the statistics on that?

   4. Sexual-ism issues among Muslims like homosexuality.

   Some of these issues, if not all, are society wide issues that we can work with our government and other communities to tackle them and would help in the process of integrating the Muslims in the larger society. I hope for a day when community meetings with public officials not just be about security and Immigration issues, but how can Muslims be part of the solutions for our social illness.

   Reply
4. FN said, on February 2, 2010 at 12:10 am

   My opinion is that “violent radicalization” of Muslims, youth in particular, is currently not a problem but on the road to becoming a major problem. The reason I say this is because there is a theory that basically states the more you label a person as something the more likely they are to become that.

   For example, having South Central Los Angeles always be portrayed as a gang and drug infested neighborhood on the news and movies…etc. What do you think the people living there will think? Will they just play into the “role” they’re labeled to be or not? So I think labeling has a strong psychological and sociological impact.

   What I feel like is happening today is that there is such a wave of labeling and discussions and debates about Muslim youth in the US and “radicalization” and “extremism” and “jihadism” … etc that I won’t be surprised if this is a much bigger problem in the near future.

   The most susceptible to this has always been Muslim youth who have just started learning more about Islam and started becoming more committed to Islam (maybe in their college years) and also more politically and socially conscious. There is a sense of frustration and anger. Now imagine if this person is surrounded by the stuff we hear and see today by the media and even some Muslim organizations/masaajid.

   So to sum up, I don’t think it’s a major problem now but it could be very soon.

   I’d love to hear what others think.

   Reply
5. BK said, on February 2, 2010 at 7:03 am

   I agree w/ what has been said about the fact that the problem of extremism exists w/in our communities, albeit the extent of it has been exaggerated.

   However, I’d like to start another direction of discussion, which is the nature of the rhetoric and the nature of the commonly proposed solution.

   1. Rhetoric: so far, all discussion around extremism hasn’t challenged the notion that the extremism we’re seeing is motivated by Islam. We seem to accept that extremism is simply that – an EXTREME form for Islam. But it is NOT! There is definitely some sort of spectrum of ideology w/in Islam. Islam is also a point along a broader spectrum of ideologies – why else would Allah (swt) refer to our path as the middle one? But these acts of so-called ‘extremism’ is not a religious problem, per se. It is a social problem (one of disenfranchisement, anger, disallusionment, etc.) that has taken on religious clothing, is it not? Isn’t this what we say about foreign ‘terrorists’ – that they have other motivations and use Islam as an excuse. Which brings me to #2:

   2. The solution: the solution is not simply one of spreading the ‘correct’ Islamic ideology. At least this is not the most fundamental solution, I think. The fundamental problems are social disenfranchisement, mental illness, etc. These are social issues that must be dealt with as such. The manifestation is certainly one that we need to deal w/ in ways like the “Straigh Path” initiative. But it won’t solve the root problem. I don’t pretend to know the exact root problem, but I suspect it’s similar to what caused the Columbine shootings and other incidents of that nature. Their manifestation was grotesque violence of the nature they may have been exposed to. For some Muslim youth, it is the grotesque violence of the nature they are exposed to (read: fed) in mainstream media. In either case, we can show why the particular manifestation is wrong, but we must also deal w/ the root cause of the problems.

   Reply
6. PA said, on February 3, 2010 at 5:18 pm

   Homegrown Radicals: Complacency is not an Option
   by Parvez Ahmed*

   An army major at Fort Hood guns down fellow soldiers, five young men arrested after traveling to Pakistan to join radical elements, a coffee vendor charged in a New York terror plot and a terrorism suspect in North Carolina is arrested. Such headlines involving American Muslims ought to be a source of concern for the community. A recent scholarly report by researchers at Duke University and University of North Carolina at Chapel Hill asserts that the number of American Muslims vulnerable to radicalization is small but not negligible. Since 9-11, 139 American Muslims have committed terrorist acts or have been convicted or charged with terrorism. Less than one-third successfully executed their violent plots, with a majority of these violent acts being committed overseas.

   The American Muslim community should not brush aside these facts by either taking a defensive posture or by being apologetic. Saying that only a handful of American Muslims are involved in terrorism while the vast majority of the community are productive citizens or asserting that America’s wars in Iraq and Afghanistan are the source of such radicalization, while true does not solve the problem at hand. The better path for the community will be to conduct honest soul searching and enact proactive measures that can avoid such attention grabbing headlines in the first place.

   In an ideal world, the misguided action of a few individuals will not invite scrutiny on the broader community. But we live in a world where the fear and misunderstandings about the Muslim community is pervasive. A recent survey by the Gallup Center for Muslim Studies found 53 percent of Americans view Islam unfavorably with 6 in 10 Americans reporting that they know little about Islam. While other religious extremists are portrayed as being outside the mainstream, terrorists who happen to be Muslims are characterized as representatives of their religion. Dalia Mogahed , executive director of the Gallup Center said to Bloomberg News, “Where a deranged person of a certain faith commits a crime in the name of their faith, we look at these incidents as someone misinterpreting faith. When a terrorist commits an act of violence in the name of Islam, it is often times framed as being devoted to the faith rather than being deviant.”

   The Duke-UNC report while raising concern, commends the American Muslim community for the steps it has taken thus far to limit radicalization of its youth. These 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. Among the ideas (not necessarily new or radical) that the community can use to prevent future radicalization are:

   1.Political Mobilization – Increased political mobilization will stunt domestic radicalization by providing, “an example to Muslims around the world that grievances can be resolved through peaceful democratic means.” American Muslims should use their social gatherings to mobilize politically. Merely demanding inclusion in the political process is not enough. No politician or political party will take the community seriously unless the community can demonstrate that they have the ability to deliver votes, money or both. Instead of presenting issues as “Muslim-centric” the community will be better served by making their advocacy “issue-centric.” This will allow the community to gather allies across faith-groups who also have similar concerns. A broader coalition will increase the chances of success and success will draw out more members of the community to rally behind common causes. Success will also remove the cynicism that often permeates the community.

   2.Relationship with Law Enforcement – The community has made efforts to improve relationship with law enforcement. Such efforts need to be sustained and enhanced. The American Muslim community has legitimate concerns about law enforcement’s use of informants and agent provocateurs. However, these concerns cannot be addressed by cutting-off relations. In fact, the opposite needs to be done. Besides seeking regular dialogue with law enforcement, the American-Muslim community needs to encourage its youth to seek careers in law enforcement. Asking the FBI to include more members of the community in its Citizen’s Academy will also be a step in the right direction.

   3.Access – Sections of the American Muslim community consist of people who are immigrants, who may struggle to provide their families with basic necessities due to poor English language skills or lack of higher education. Parents often work double or triple shifts to make ends meet with little time to spend with their children, particularly the youth. This makes them vulnerable to unsavory social networks. The American Muslim community, in partnership with public agencies, need to provide, “community-building resources such as youth centers, childcare facilities, public health clinics, and English as a Second Language courses (Duke-UNC report).” This can mitigate any propensity towards radicalization.

   4.Religious Discourse – The Duke-UNC report asserts, “Muslim-Americans with a strong, traditional religious training are far less likely to radicalize than those without such training.” The community must invest in developing institutions that can teach Islam in a holistic way. In addition, there is an urgent need to review the types of lectures and khutbas being delivered at the local mosques. This is not to say that contemporary Islamic discourse in American Islamic centers is radicalizing Muslim youth. However, it is safe to say that the contemporary Islamic discourse in American Islamic centers is often too esoteric for the youth to find relevance to their day-to-day life. Religious consciousness is not possible without a social ethic. Thus religious discourse instead of being consumed with the trivial issues of halal (permissible) or hilal (moon crescent) should tackle issues that are contemporary to living in America. This will allow young people to appreciate that the solutions to their many problems can be found within their faith, creating a more positive attitude towards their faith and their country.

   A recent publication titled, “Building Bridges to Strengthen America,” (produced by Muslim Public Affairs Council), cites a study by Quintan Wiktorowicz outlining a path to radicalization. Knowing these steps can help the community and families spot trouble before they become a nightmare.

   The first step towards radicalization is usually socio-economic-political discontent often precipitating a personal crisis that Wiktorowicz describes as, “…shakes certainty in previously accepted beliefs and renders an individual more receptive to the possibility of alternative views and perspectives.” The identity crisis leads to seeking answers. People may find comfort in religion using a variety of methods such as personal social networks or the internet. If the seeker consciously or inadvertently were to engage with members of any extremist movement then the chances of radicalization increases as the, “[extremist] movement members attempt to convince seekers that the movement ideology provides logical solutions to pressing concerns.” Successful recruitment occurs because individuals are ignorant of or lack access to mainstream religious knowledge. Empirical studies show that most terrorists lack religious knowledge and were secular individuals until just before joining an extremist group (see Marc Sageman’s, Leaderless Jihad).

   In the final phase, the recruit internalizes the ideology of the extremist group. Sustaining this state of mind requires isolating the individual from mainstream society. Radicals are often aloof, angry and excessively critical of society. Instead of seeking solutions to problem, they engage in the blame game, often making simplistic and stereotyping accusations that they themselves loathe when directed at their faith or community. An important caveat – not all people who are aloof, angry or excessively critical are necessarily radicals.

   In a study by the Dutch Clingendael Centre for Strategic Studies, the author 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 social factors, which arenecessary for social integration. The factors are –

   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. As is seen from these factors, the propensity to radicalize is a multifaceted and complex process. Community members need to proactively institute programs that allow young American Muslims to develop positive attitude towards their society. Some of these factors are outside the control of the community. And yet, if and when a problem surfaces, members of the community should engage with relevant agencies that can provide relief. For example, if a person feels that they are being discriminated in their jobs or badly treated when they go to the local gym, the community should seek immediate redress, understanding that the law is on their side. Brushing aside these grievances only makes the problem worse. Redressing grievances can engender positive feelings towards citizenship and foster loyalty.

   Throughout his life, before and after the Prophetic mission, Prophet Muhammad (peace be upon him) participated in many just causes without regard to who initiated that good action. To Prophet Muhammad, the principles were more important than who initiated a good action. He did want to establish a tribal order. He wanted to establish a system of governance based on justiceand a social order based on compassion.Here are three examples of Prophet Muhammad’s inclusive and egalitarian vision:

   1.The Fujjar War (this was before Muhammad was a prophet): This war was waged against some Arab tribes who violated the sacredness of Makkah in the sacred months. The sanctity of Kaabah was a tradition the Makkans had inherited from the upright religion of Prophet Abraham. This fight lasted for four years, and the Prophet’s age at that time was around 15-19 years. He participated in this war side by side with his uncles. He defended his community from danger and he did so out of his sense that he should share in defending his homeland and fight off aggression and injustice.

   2.Hilf Al-Fudul (The Pact of the Virtuous): A pact was reached in the house of Abdullah bin Jud`an. One of the principles outlined in this pact was that all the tribes who signed on to this pact will come to the defense of any person in Makkah who is oppressed or subjected to injustices. And they will do so regardless of the social status or ethnic origin of the victim. Later in his life, when Muhammad became a prophet he said (i.e. while referring to this alliance): “If I am invited to join a similar (alliance) now (after the spread of Islam), I will, surely, join it.” The Prophet’s participation in Al-Fudul Alliance reveals the positive attitude he took, for he considered himself part and parcel of the Makkan society, the community where he lived, where he earned his living from and expected die. He was eager to participate in good causes that benefited the society regardless of who initiated the action.

   3.The Prophet’s Response to SOS Calls: It is reported that during the time of Al-Hudaibiyah peace treaty, the Prophet was informed that a famine had afflicted the Makkan people, the same people who had driven him out of his home and killed members of his family. But upon hearing the humanitarian disaster that befell even his enemies, he sent Hatib bin Abi Balta’a with 500 dinars to buy foods for the poor and the needy among the Makkans.

   Prophet Muhammad (peace be upon him) remembered God Almighty by engaging in the service of God’s creations. He served God, by serving his fellow human beings.

   Despite the many setbacks on civil liberties, America remains a land of the free. Muslims must use this freedom to effectively respond to the vigorous challenges to some of their deeply held beliefs. While speaking out against perceived affront to their religion or way of lifethey must uphold the right of others to offend without backing down from seeking ways to defend their own rights. This, of course, entails an unequivocal commitment to the rule of law. Citizens have the right to protest unfair treatment; and when they believe the law is unjust, they should work to change such laws. Promising integration lies in civic participation and political mobilization. Random violencetargeting innocent civilians is immoral and ineffective. Itcan never be justified no matter how severe the underlying grievance. This message needs to be reinforced from the mosque pulpit to the kitchen table.

   * [Parvez Ahmed, Ph.D., is a U.S. Fulbright Scholar. He is Associate Professor of Finance at the University of North Florida. He is also a frequent commentator on Islam and the American Muslim experience. His blog can be read at: http://drparvezahmed.blogspot.com/
   http://www.altmuslim.com/a/a/a/complacency_is_not_an_option/

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