In the wake of September 11, leading Muslims in America and other Western countries rushed to condemn the killings. Yet they were slower to condemn the likely killers. "They, of course, condemn the destruction that happened on September 11," says Daniel Pipes, the director of the Middle East Forum, a think tank in Philadelphia. "The leading organizations have never, however, condemned the Taliban, Osama bin Laden, militant Islam."
American Islamic leaders reply to such charges with indignation. They protest that it is unfair, even bigoted, to demand that they disassociate themselves from people with whom they have never been associated. "What we've found is that other religions don't have to defend their faith when extremists do maniacal acts," Salam al Marayati, the director of the Muslim Public Affairs Office, told The Tampa Tribune. In the same vein, Imam Abdul Rauf, of the Al-Farah Mosque in New York City, told CBS News's 60 Minutes: "That's just as absurd as associating Hitler with Christianity or David Koresh with Christianity. There are always people who will do peculiar things and think that they are doing things in the name of their religion."
For some time now-since well before the September 11 attacks-some Muslims have been arguing that the whole concept of the "Islamic terrorist" is an unfair stereotype. "A terrorist," writes Syed Soharwardy in an article published online, apparently before September 11, by an outfit called Muslims Against Terrorism, "should be identified and condemned as a terrorist, but a terrorist should not be identified with his/her religious affiliation." Why, Soharwardy demands to know, is the terrorist who happens to be a Muslim always identified as a Muslim terr...
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...sques and on television and in the streets and everywhere, even if that means criticizing, say, Hamas at least as sharply as they criticize, say, Ariel Sharon. Western Muslims didn't ask for this battle, but if they continue to shrug and say, "Don't look at us, look at Israel," they will lose it anyway.
"Islam was hijacked on that September 11, 2001," a Muslim cleric named Hamza Yusuf said at a White House prayer meeting last month. The metaphor may have been more apt than he realized. Islam has indeed been hijacked, and not just by the terrorists of September 11, but also by Hamas and Hezbollah and all the others who commit or condone murder in God's name. If respectable Muslim leaders continue to shrink from confronting and resisting the hijackers, we now know what will happen-to the hijackers, to the passengers, and to the people on the ground.
On September 11, 2001, since the terrorist attacks, many American Muslims have been stereotyped negatively in the United States. Salma, a Muslim woman, says that the way Muslims have been recognized in the media has played a big role in the antagonisms directed to her. “I don’t know how many time I heard my classmates accuse me of being al-Qaeda or a terrorist” (Mayton 2013). Salma, along with other Muslims, even after a decade, are still struggling with trying to find their “American” and “Islamic” identities, while facing verbal attacks for their ethnicity. Too often, the general Muslin population gets lumped in with the immoral acts of a few because of the lack of knowledge about their culture.
The Crisis of Islam: Holy War and Unholy Terror is a book written by Bernard Lewis that ‘in particular charts the key events of the twentieth century leading up to the violent confrontations of today.’(Lewis) Lewis clearly and entirely pointed out key events explaining the choices to be made by the people of the Islamic faith. They must determine whether their religion takes its place alongside other religions in a global community, or whether it will revert back into conflict with non-Muslim nations.
For a second, the U.S. stood still. Looking up at the towers, one can only imagine the calm before the storm in the moment when thousands of pounds of steel went hurdling into its once smooth, glassy frame. People ran around screaming and rubble fell as the massive metal structure folded in on itself like an accordion. Wounded and limping from the 9/11 attacks on the World Trade Center, America carried on, not without anger and fear against a group of innocent Americans, Muslim Americans. Nietzsche’s error of imaginary cause is present in the treatment of Muslim Americans since 9/11 through prejudice in the media, disregard of Muslim civil liberties, racial profiling, violence, disrespect, and the lack of truthful public information about Islam. In this case, the imaginary cause against Muslims is terrorism. The wound has healed in the heart of the U.S. but the aching throb of terrorism continues to distress citizens every day.
On September 11, 2001, many people’s lives were changed. Not only Americans, but Muslims and Islamist alike, were affected. (A Nation Challenged 80). Family members and friends were lost, lives were taken away, and New York City was torn to pieces. Two planes hit the Twin Towers, otherwise known as the World Trade Center. One plane was flown into the Pentagon located in Virginia. One last plane was flown into a field near Shanksville, Pennsylvania after being taken over by the passengers. The nineteen men who hijacked these planes were from the Islamist militant group known as al-Qaeda. (The 9/11 Commission Report). An editorial in the New York Times said, “It was one of those moments in which history splits, and we define the world as ‘before’ and ‘after’.”
The September 11th attacks made us united as one powerful person who can stand up from the ruins of thousands pounds of metal and fight so that we wont have to be in ruins again. In the recent videos Osama bin Laden and his colleagues are talking about the power of Islam and the attacks on Twin Towers. It seems like Osama bin Laden and other radicals are ready for “Jihad” and they are ready to win. They say that Allah is on their side and people around the world want to learn more about Islam since the September 11th attacks. A good example was John Walker, an American who was with Taliban army man when he was captured. He was studying Muslim traditions in Pakistan where he joined Taliban. The other day I was watching “Dennis Miller Live” where I heard Dennis Miller talk about John Walker, he said that his parents should give him more then just spanking. This showed me that even today almost five months of 9/11 people still talk about it.
The FBI reported that the amount of hate crimes against Muslim Americans increased 1,700 percent from 2000- 2001 (Attitudes Toward Muslim Americans Post 9/11, n.d, para 2). The actual amount of reported hate crimes went from 28 incidents to 481 incidents (Kuek Sur, 2016, para 4). The amount of hate towards muslims has continued to increase. The number of Americans with favorable views of Islam dropped from 41 percent in 2005 to 30 percent in 2010 (Clay, 2011, para 3). Although American Muslims have nothing in common with the 9/11 attackers besides religion, many have been treated unfairly by Americans whose views of Islam have been skewed by the 9/11
Islam in America has historically been misunderstood, and this is due to the misconception of culture and religion as well as lack of education and incorrect portrayal in the media, which gives a skewed idea of Islam. Especially in the United States, Islam has been seen as the “terrorist religion” or a religion for the extremists and a religion in which freedom is not an option. Among the countless misconceptions, the basis of stereotypes by Americans is due to the mix up between religion and culture. Furthermore, the media only fuels fire to these misunderstandings and lack of factual information about Islam causing Americans to lash out on American Muslims without reason.
The religion of Islam garners large amounts attention. Many believe it is a violent and backwards religion. Since 9/11, "Islamic reform" has become an all-purpose phrase: equally a western impulse to protect itself from Muslim violence and a humanist notion aimed at assisting voiceless Muslims (Eteraz1). Extreme displays of Islamic faith such as the attacks on the World Trade Center on 9/11 have generated negative stereotypes about Islam as a religion. These stereotypes of violence and backwards thinking have been further perpetuated by even more recent examples of extremism by Muslim terrorists. Although most Muslims are peaceful and do not endorse the violence of their Muslim brethren, there are some who believe it is their responsibility to punish those who do not adhere to Islam. This religion is no stranger to divinely motivated warfare. Islam was founded on the belief that it is excusable to harm others in the name of Allah. The terrorist group, Al-Qaeda, holds many of these beliefs. Al Qaeda's modern origins go back to Wahhabism, named after the revivalist movement founded by Muhammad Ibn'Abd al-Wahhab in 1744. Wahhab called for a return to a pure and unadulterated form of Islam closer to the ideals of the Prophet (Blond 3). Recently a movement is being made to reform and reinterpret Islam not just as a religion, but also as a culture. The reformation of Islam by its religious authorities and will yield a more passive interpretation of Islam, therefor deterring Islamic extremism and producing a more diplomatic faith.
September 11, 2001 America was hit by terrorist attacks. American citizens were shocked, outraged at the attack on our own soil. After initial hours of shock, grief, and anger it became apparent that the suspects in the attacks were Arab Muslims—American Muslims and Arab Americans. For American Muslims and Arab Americans the tragedy was doubly painful. The whole World watched in the horror that the twin towers of the World Trade Center and the Pentagon were attacked. There were a lot of calls, questions if any friends or loved ones were in these planes or inside these buildings. Muslim Imams gave a lot of speeches, articles, lectures that to prove that Islam is not evil religion, they say that “terrorists were Muslims, but these people do not belong to our community here; they used Islamic names and did evil”. In their lectures they cited in Qur’an to support their statements “Islam is a religion of tolerance and peace. In our sacred book, the Noble Qur’an, we are taught the value of innocent life in these words: ...
In contrast to the two stories we have heard already about innocent Muslims being attacked or imprisoned because of their religion, "Shifting Signifiers Of Otherness: The 2002 ' DC Snipers' In The U.S. Press” by Angie Chuang and Robin Chin Roember examines the media representation of two people with ‘othering’ identities who committed a crime. The authors took 141 different articles from the Washington Post and the Seattle times about John Muhammed and John Malvo, who had gone on a shooting spree in Washington, D.C. Malvo was primarily portrayed as having the identities of a Jamaican immigrant, black, and Muslim. Muhammed did not the have the background of an immigrant, so he was just portrayed as a black Muslim. The authors of the paper closely examined the terms used to describe them in all 141 articles. They chose Malvo and Muhammed because of their overlapping yet unique identities. They found that, “U.S. news coverage of crime or terrorism perpetrators belonging to “Other” identity groups tends to focus on single, salient signifiers of race, religion, and immigration status” (Chuang). Malvo and Muhammed were not represented as an entire identity,
There is a strong belief that Islam and politics are directly tied. They are tied in the sense that the building blocks of the religion dictate how they ought to behave in the political environment. Through this mandatory follow up behavior that the religion delineates, many have come to believe that its teachings are a form of terrorism. Mandaville argues that what has challenged the Islamic link between politics and religion was the emergence of secularism, which went against the belief that politics and religion could go together. Islam has been a religion that has been accused of supporting terrorist activities in the world. Different assumptions have been brought up to understand better the linkages between what really lies behind the Islam religion and politics. Peter Mandaville argues that Islam is dynamic and that it has changed over time; situated within time and politics.
The third largest religion in America, yet one of the most feared. We have mostly, only, talked about Muslim countries during the course of this class. But since Islam is practiced in several countries, and Muslims exist in more than Muslims countries, I applied Islam to America. I wanted to discuss the conflict that arabic people face while in the United States. Since September 11, 2001, there has been a heightened fear of, not only Muslims, but Middle Eastern people, in general, especially those whose faith requires headwear. I think the lack of knowledge of Islam, and other religions, plays a big part in the fear exhibited in Americans. I believe it’s extremely unfair that Muslims in America have to pay the price of what extremists have done.
One day that changed the United States forever was not a recession or a new government but a terrorist attack. In the aftermath of September eleventh, it left American’s brainwashed. To put it differently, the American media only tells one side of the story, in their favor. When an attack happens most Americans mind blame “Muslims” even before people know the full details. In post-September 11, hundreds of terrorist attacks, and actions by Western governments have produced widespread suspicion, detention, and deportation of Muslims. The number of hate crimes that are perpetrated towards Muslims has also grown dramatically. To enumerate this point, recently the act in Portland that left two men dead after they intervened against a man who had
After 9/11 has induced negative attitudes towards Muslim peoples who tend to be strongly associated with any act of terrorism. The media has played a colossal role in developing such negative association wherein it constantly portrays Muslim people in combination with violent terrorist acts. It does so in a way that they both go hand-and-hand. In other words, it has made it as though the Islamic religion is synonymous with terrorism. The media has perpetuated Muslim stereotypes over the years that followed the 9/11 incident. Because of this, society has developed, and still has developed, this prejudiced mindset about the Islamic religion and the Muslim communities around the world. People immediately assume that any violent act being depicted through the media is the direct result of Muslims. They automatically generate this idea that the act was performed by a Muslim terrorist even when they were not involved whatsoever. Regardless of whether it was true or not, Islamic religion and its Muslim adherents are at the top of societies’ agenda just waiting for the evidence to be generated so that they can then safely blame them for such world affairs. Again, this has led to the attack on the Islamic religion itself wherein people have come to postulate Islam as an act of oppression, violence and hatred towards non-Muslims. Anti-Muslim sentiments and campaigns have resulted from such misinformation the media has been generating and feeding its viewers.
“Stereotyping is a three-part process” (Floyd, 61). In the first stage, we identify a group to which we believe another person belongs. For example, if a man is wearing a turban, one might assume he is a Muslim. In the next stage, we recall a generalization others often make about the people in that group. For example, many people in the United States generalize all Muslims as terrorists or haters of America. The last stage in the process of stereotyping is applying the generalization to that person. “You are Muslim, therefore must be a terrorist.” Obviously, these assumptions are not accurate, but are examples in the process of stereotyping (Floyd, 61).