The fourteenth of August was technically the Pakistani day of independence, but Pakistanis found little to celebrate this year; many citizens expressed their fear that their independence is gradually but surely being eroded away by American interventionism in the region.
Just a few days ago, the Americans announced that there was a high probability that the CIA had killed Baitullah Mehsud, the leader of the Pakistani Taliban. Certainly not many Pakistanis will shed tears over the Taliban’s slain leader: recent polls indicate that support for the Taliban in Pakistan has dropped to less than five percent.. In fact, the majority of Pakistanis (80%) view the Taliban as a crucial threat to their country, and a similar number (78%) support their own government’s military campaign against the Pakistani Taliban. One would think then that Pakistanis would be grateful to the Americans for eliminating the top Taliban official in their country.
But such is not the case. In fact, the Pakistani populace stews in anger over what–according to international law–was an American attack against Pakistan. The United States ignored Pakistan’s sovereignty and initiated drone attacks on independent Pakistani soil, something which constitutes an act of war. This is of course the latest in a series of drone attacks on sovereign Pakistani territory; there have been over “60 cross-border predator strikes carried out by the Afghanistan-based American drones in Pakistan between January 14th, 2006 and April 8, 2009.” Even more damning is the fact that “only 10 were able to hit their actual targets, killing 14 wanted al-Qaeda leaders,” whereas on the other hand the drones have killed “687 innocent Pakistani civilians,” giving the US predator strikes a success rate of “not more than six percent.” (link)
Unfortunately, few Americans are introspective enough to ask: “how would we Americans feel if some Muslim government did the same to us?” For example, what would be the American reaction if the Iraqi government initiated drone attacks against Blackwater facilities in North Carolina? If the Americans are justified in striking against Baitullah Mehsud, who has never killed a single American, then would not Iraqis be justified in striking against Erik Prince, the Blackwater CEO responsible for massacres against Iraqi citizenry? But when the shoe is on the other foot, many Americans reject any “moral equivalency;” no American would tolerate another country launching missiles into sovereign U.S. territory, even if it be directed against criminals and murderers. We are quite capable of prosecuting our own, would be the prevalent American response. Yet, why is it then that the Americans cannot seem to understand that the Pakistanis want their own government to deal with militants in their country, not foreigners with a long history of what is viewed by some as neo-colonialism?
Can one imagine the American reaction if some foreign Muslim sounding country launched missiles into America that killed 687 American civilians, including women and children? There would be rage in the American eyes, and cries to “bomb them back into the stone age.” There would be a savage and absurdly disproportionate retaliation from the Americans. But suddenly when Americans kill 687 Pakistani civilians, then so what? Are brown lives really equal to those of Americans?
To add to the absurdity, some American neoconservatives had the gall to criticize the Pakistani “ingratitude:” after all, these hawks argued, shouldn’t Pakistan be thankful to America for getting rid of the Taliban’s top official in the country? If anyone were to attack American soil, these neoconservatives would be outraged–and they would call to bomb some country (any country!) back to the stone age–whereas Pakistanis should not only be silent about the same transgression, but send a thank you card.
Some Americans have tried to justify the drone attacks by arguing that the Pakistani government gave them the wink and nod, unofficially giving the Americans permission to launch these strikes. Yet the reality is that the Pakistani government has repeatedly issued official and unofficial statements categorically rejecting such fanciful claims.
The Pakistani foreign office issued the following statement: “It has been Pakistan’s consistent position that drone attacks are in violation of its sovereignty and must be stopped.” (link) A spokesman for the Pakistani military, Major Murad Khan, even went so far as to vow retaliation should America strike within Pakistani borders. Khan warned: “Border violations by US-led forces in Afghanistan, which have killed scores of Pakistani civilians, would no longer be tolerated, and we have informed them that we reserve the right to self defense and that we will retaliate if the US continues cross-border attacks.” (link)
The Pakistani government’s stance did not change after the strike against Baitullah Mehsud, as evidenced by a statement released after the attack:
No Drone Accord with US: FO
Foreign Office spokesman Abdul Basit said…drone attacks had caused more damage than benefit to Pakistan…No accord existed between Pakistan and the US with regard to drone attacks, he said.
Former president of Pakistan, Parvez Musharraf, rejected claims that he had an agreement with the United States, saying: “There was no such agreement. There was no permission for outside forces to operate inside Pakistan.” (link)
In 2007, the Foreign Office spokesperson, Tasnim Aslam, reiterated:
“We have stated in the clearest terms that any attack inside our territory would be unacceptable…We are committed [to fighting terrorism] and we will take firm action on the basis of information gathered by us through our own means or concrete and actionable intelligence shared with us…We are therefore, combating terrorism in our own interest. We do not want our efforts to be undermined by any ill-conceived action from any quarter that is inconsistent with the principles of international law.”
Amazingly, some of the Americans will continue to insist that the Pakistani government is just placating its own constituents, and that in reality they have given the green light to the Americans. Once again, these same Americans would categorically reject this logic if it were used by anyone else. Can one imagine Russia justifying an assault on Georgia by claiming that despite the Georgian denials, the Georgians had secretly sanctioned the Russian intervention in order to quell rebels and terrorists? Or perhaps Israel could invade Lebanon, claiming that the Lebanese government secretly requested its help against Hezbollah. Such sort of justification would completely destroy any semblance of international law.
Americans claim that they wish to spread democracy. Do they think it wise then to launch such strikes in Pakistan, even though an overwhelming majority (81%) of Pakistanis oppose U.S. missile strikes within their country? Is this how American democracy works? As Malcolm X said: “You and I have never seen democracy; all we’ve seen is hypocrisy.”
The American strikes within Pakistan destroy Pakistan’s credibility as a nation-state, call to question its sovereignty and hegemony, and bring it one step closer to becoming a failed state. It has stirred up feelings of resentment against America and the West in general, which do nothing but fuel the rise of fundamentalism and extremism. The death of hundreds of Pakistanis as a result of U.S. drone attacks serves to boost Taliban recruitment. The Pakistanis feel a great deal of shame and humiliation over the blatant U.S. encroachment on their country’s sovereignty; one cannot help but recall a similar sense of shame and humiliation that overcame Germans after the Allied Powers placed severe restrictions on their country’s sovereignty. It was this same sense of helplessness that allowed Adolf Hitler to throw aside the inept and incompetent Weimar Republic, promising the people to restore the country’s hegemony and honor. If a government cannot safeguard a country’s sovereignty, then what right does it have to rule the people? Similar questions will be asked by fundamentalists and extremists, who will use it as a recruiting tool to agitate against the government.
The Pakistani fear of American influence in the region is further exacerbated by the news that the U.S. is planning on massively expanding its embassy in Islamabad. It is estimated that the embassy will cost a whopping $736 million, rivaling that of the gargantuan U.S. Embassy in Baghdad, which cost $740 million. Such massive compounds serve not simply as embassies but as military bases, and remind Pakistanis of the British trading posts established by the East Indian Company that preceded British colonial rule. Indeed, the U.S. Embassy in Baghdad was the control center for U.S. rule over Iraq; Pakistanis fear a similar fate with the creation of such a compound on Pakistani territory. The nonchalance with which Americans flout Pakistani sovereignty gives Pakistanis little reason not to fear growing American interference.
The embassy cum military base will house U.S. marines. The exact number of marines is unknown, and Washington insists that it won’t be more than a “couple of dozens.” Yet, the American government has allocated a staggering $112.5 million for the residential complex for Marines inside the embassy. Unless the “couple of dozens” of Marines plan on living in a palace, it is safe to say that the building would easily accommodate hundreds–if not thousands–of marines. The Pakistani Foreign Office Spokesman, Abdul Basit Khan, mentioned that some one thousand U.S. marines will be stationed there.
One recalls a similar situation in Saudi Arabia. Thousands of U.S. troops were stationed in the Arabian Peninsula, despite the local population’s opposition. It was in fact the issue that caused Usama bin Ladin to choose the “interesting” career path that he did. Islamic militants and extremists used the foreign deployment of troops in the birthplace of Islam as a recruitment tool. Is it not then foreseeable–nay, inevitable–that militants and extremists in Pakistan will use the heightened American presence in the country as a means to recruit fighters and agitate against the lackey Pakistani government?
Pakistanis know all too well that if they give an inch to the U.S., the Americans will take a mile. If in the first year, a few dozen soldiers station themselves in Pakistan, in subsequent years that number will double and triple and multiply many-fold. After all, it took decades for U.S. troops to leave Saudi Arabia, who stayed behind long after Saudis needed protection against Saddam. Pakistanis do not want a monstrous U.S. embassy cum base in their lands, for they know it will be the command center from which the Americans will micromanage the country. The Americans themselves have echoed a similar tone; an American diplomat “reassured” Pakistanis: “When you have got non-military and economic assistance going up to $1.5 billion every year and the security aid almost trebling, then you need people [Americans] to develop, implement and run the programmes and, more importantly, keep an oversight to ensure that money is appropriately spent.” (link)
The celebrity turned politician Imran Khan asked:
“The [Pakistani] government keeps begging the US for more dollars stating that the war is costing the country more than the money it is receiving from the US. If it is our war, then fighting it should not be dependent on funds and material flowing from the US. If it is our war, why do we have no control over it? If it is our war, then why is the US government asking us to do more?”
Pakistanis feel that America is forcing Pakistan to go against its own national interest by fighting a war at the behest of America (which is why Imran Khan famously said “this is America’s war, not Pakistan’s.”) Admittedly, unlike Mr. Khan, most Pakistanis want their government to take a forceful stance against the Pakistani Taliban, but they don’t want Pakistan to be puppeteered by America. The United States has become the school bully, declaring that it can bomb Pakistani land at will, whilst still demanding that Pakistanis eagerly respond to the American jihad against the Taliban; hundreds of Pakistani soldiers die fighting a war that oftentimes serves the American self-interest, not the Pakistani national interest. The American puppeteers have decided that the remote control they had from Washington was not good enough; now they want to move into Islamabad in order to exert even more influence.
On the sixty-second annual celebration of Pakistan’s independence, Pakistanis question how much independence they still have. The collectively wonder: how far off is the country from simply becoming a sock-puppet?
White Activism Is Crucial In The Wake of Right-Wing Terrorism
The vicious terrorist attacks at two mosques in Christchurch, New Zealand on March 15 were a punch to the gut for peace-loving people all over the world. Only the most heartless of individuals could feel nonchalant about 70 innocent children, women, and men being killed or maimed mercilessly as they prayed. However, even a brief glimpse at comments on social media confirms that among the outpouring of sadness and shock, there are, indeed, numerous sick individuals who glory in Brenton Tarrant’s deliberately evil actions. White supremacy, in all its horrific manifestations, is clearly alive and well.
In an enlightening article in The Washington Post, R. Joseph Parrott explains, “Recently, global white supremacy has been making a comeback, attracting adherents by stoking a new unease with changing demographics, using an expanded rhetoric of deluge and cultivating nostalgia for a time when various white governments ruled the world (and local cities). At the fringes, longing for lost white regimes forged a new global iconography of supremacy.”
“Modern white supremacy is an international threat that knows no borders, being exported and globalized like never before,” ADL CEO Jonathan Greenblatt said. “The hatred that led to violence in Pittsburgh and Charlottesville is finding new adherents around the world. Indeed, it appears that this attack was not just focused on New Zealand; it was intended to have a global impact.” (link)
Many people want to sweep this terrifying reality under the rug, among them the U.S. President. Asked by a reporter if he saw an increase globally in the threat of white nationalism, Trump replied, “I don’t really. I think it’s a small group of people that have very, very serious problems.”
However, experts in his own country disagree. A March 17 article in NBC News claims that, “The FBI and the Department of Homeland Security warned in a 2017 intelligence bulletin that white supremacist groups had carried out more attacks in the U.S. than any other domestic extremist group over the past 16 years. And officials believe they are likely to carry out more.”
Although they may be unaware of — or in denial about –the growing influence of white supremacist ideology, the vast majority of white people do not support violent acts of terrorism. However, many of them are surprisingly, hurtfully silent when acts of terrorism are committed by non-Muslims, with Muslims as the victims.
When a shooter yells “Allahu akbar” before killing innocent people, public furor is obvious and palpable. “Terror attacks by Muslims receive 375% more press attention,” states a headline in The Guardian, citing a study by the University of Alabama. The perpetrator is often portrayed as a “maniac” and a representative of an inherently violent faith. In the wake of an attack committed by a Muslim, everyone from politicians to religious leaders to news anchors calls on Muslim individuals and organizations to disavow terrorism. However, when white men kill Muslims en masse, there is significantly less outrage. People try to make sense of the shooters’ vile actions, looking into their past for trauma, mental illness, or addiction that will somehow explain why they did what they did. Various news outlets humanized Brenton Tarrant with bold headlines that labeled him an “angelic boy who grew into an evil far-right mass killer,” an “ordinary white man,” “obsessed with video games,” and even “badly picked on as a child because he was chubby.” Those descriptions, which evoke sympathy rather than revulsion, are reserved for white mass murderers.
The media’s spin on terrorist acts shapes public reaction. Six days after the Christchurch attacks, millions were not currently taking to the streets to protest right-wing extremism. World leaders are not linking arms in a dramatic march against white supremacist terrorism. And no one is demanding that white men, in general, disavow terrorism.
But that would be unreasonable, right? To expect all white men to condemn the vile actions of an individual they don’t even know? Unreasonable though it may be, such expectations are placed on Muslims all the time.
As a white woman, I am here to argue that white people — and most of all white-led institutions — are exactly the ones who need to speak up now, loudly and clearly condemning right-wing terrorism, disavowing white supremacy, and showing support of Muslims generally. We need to do this even if we firmly believe we’re not part of the problem. We need to do this even if our first reaction is to feel defensive (“But I’m not a bigot!”), or if discussing race is uncomfortable to us. We need to do it even if we are Muslims who fully comprehend that our beloved Prophet said, “There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab. Neither is the white superior over the black, nor is the black superior over the white — except by piety.”
While we might not hold hatred in our hearts individually, we do hold the power, institutionally. If we truly care about people of color, peace, and justice, we must put our fragile egos aside and avoid “not me-ism.” The fact is, if we have white skin, we have grown up in a world that favors us in innumerable ways, both big and small. Those of us with privilege, position, and authority are the very ones who have the greatest responsibility to make major changes to society. Sadly, sometimes it takes a white person to make other white people listen and change.
White religious leaders, politicians, and other people with influence and power need to speak up and condemn the New Zealand attacks publically and unequivocally, even if we do not consider ourselves remotely affiliated with right-wing extremists or murderous bigots. Living our comfortable lives, refusing to discuss or challenge institutionalized racism, xenophobia, and rampant Islamophobia, and accepting the status quo are all a tacit approval of the toxic reality that we live in.
Institutional power is the backbone of racism. Throughout history, governments and religious institutions have enforced racist legislation, segregation, xenophobic policies, and the notion that white people are inherently superior to people of color. These institutions continue to be controlled by white people, and if white leaders and white individuals truly believe in justice for all, we must do much more than “be a nice person.” We must use our influence to change the system and to challenge injustice.
White ministers need to decry racial violence and anti-immigrant sentiment from their pulpits, making it abundantly clear that their religion does not advocate racism, xenophobia, or Islamophobia. They must condemn Brenton Tarrant’s abhorrent actions in clear terms, in case any member of their flock sees him as some sort of hero. Politicians and other leaders need to humanize and defend Muslims while expressing zero tolerance for extremists who threaten the lives or peace of their fellow citizens — all citizens, regardless of their religious beliefs, immigration status, or ethnicity. New Zealand’s Prime Minister Jacinda Ardern is an excellent role model for world leaders; she has handled her nation’s tragedy with beautiful compassion, wisdom, and crystal clear condemnation of the attacker and his motives. Similarly, Canadian Prime Minister Justin Trudeau demonstrated superb leadership and a humane, loving response to the victims in Christchurch (and Muslims in general) in his recent address to the House of Commons.
Indeed, when they put their mind to it, people can make quite an impactful statement against extremist violence. In January 2015 when Muslim gunmen killed 17 people in Paris, there was an immediate global reaction. The phrase “Je suis Charlie” trended on social media and in fact became one of the most popular hashtags in the history of Twitter. Approximately 3.4 million people marched in anti-terrorism rallies throughout France, and 40 world leaders — most of whom were white — marched alongside a crowd of over 1 million in Paris.
While several political and religious leaders have made public statements condemning the terrorist attacks in Christchurch, there is much less activism on the streets and even on social media following this particular atrocity. Many Muslims who expected words of solidarity, unity, or comfort from non-Muslim family or friends were disappointed by the general lack of interest, even after a mosque was burned in California with a note left in homage to New Zealand.
In a public Facebook post, Shibli Zaman of Texas echoed many Muslims’ feelings when he wrote, “One of the most astonishing things to me that I did not expect — but, in hindsight, realize that I probably should have — is how few of my non-Muslim friends have reached out to me to express condolences and sorrow.” His post concluded, “But I have learned that practically none of my non-Muslim friends care.”
Ladan Rashidi of California posted, simply, “The Silence. Your silence is deafening. And hurtful.” Although her words were brief and potentially enigmatic, her Muslim Facebook friends instantly understood what she was talking about and commiserated with her.
Why do words and actions matter so much in the wake of a tragedy?
Because they have the power to heal and to unite. Muslims feel shattered right now, and the lack of widespread compassion or global activism only heightens the feeling that we are unwanted and “other.” If 50 innocent Muslims die from terrorism, and the incident does not spark universal outrage, but one Muslim pulls the trigger and the whole world erupts in indignation, then what is that saying about society’s perception of the value of Muslim lives?
To the compassionate non-Muslims who have delivered flowers, supportive messages, and condolences to the Muslim community in New Zealand and elsewhere, I thank you sincerely. You renew our hope in humanity.
To the white people who care enough to acknowledge their privilege and use it to the best of their ability to bring about justice and peace, I salute you. Please persevere in your noble goals. Please continue to learn about institutionalized racism and attempt to make positive changes. Do not shy away from discussions about race and do not doubt or silence people of color when they explain their feelings. Our discomfort, our defensiveness, and our professed “colorblindness” should not dominate the conversation every time we hear the word “racism.” We should listen more than speak and put our egos to the side. I am still learning to do this, and while it is not easy, it is crucial to true understanding and transformation.
To the rest of you who have remained silent, for whatever reason: I ask you to look inside yourself and think about whether you are really satisfied with a system that values some human lives so highly over others. If you are not a white supremacist, nor a bigot, nor a racist — if you truly oppose these ideologies — then you must do more than remain in your comfortable bubble. Speak up. Spread love. Fix problems on whatever level you can, to the best of your ability. If you are in a leadership position, the weight on your shoulders is heavy; do not shirk your duty. To be passive, selfish, apathetic, or lazy is to enable hatred to thrive, and then, whether you intended to or not, you are on the side of the extremists. Which side are you on? Decide and act.
“A person may cause evil to others not only by his actions but by his inaction, and in either case, he is justly accountable to them for their injury.” — John Stuart Mill, On Liberty.
For the past decade, writer Laura El Alam has been a regular contributor to SISTERS Magazine, Al Jumuah, and About Islam. Her articles frequently tackle issues like Muslim American identity, women’s rights in Islam, support of converts/reverts, and racism. A graduate of Grinnell College, she currently lives in Massachusetts with her husband and five children. Laura recently started a Facebook page, The Common Sense Convert, to support Muslim women, particularly those who are new to the deen.
Do Not Fear, Do Not Grieve – Imam Omar Suleiman on #NewZealand
Our hearts are broken but we will not be deterred. We will fill our mosques and hearts today.
130+ American Muslim Imams, Scholars and Community Leaders Sign A Statement On The Ongoing Oppression of Uighur Muslims
In the Name of God, the Benevolent, the Merciful,
All praise is due to Allahﷻ and may the Creator send His blessings and salutations upon our master, Muhammadﷺ, as well as upon his family and companions.
We, imams, scholars and community leaders, hereby affirm and declare the following fundamental points:
We ask the People’s Republic of China to free Uighurs from its concentration camps, return children to their families, and restore their freedom of religion.
We call upon our neighbors of other faiths to support this demand.
We call upon fellow citizens to stop buying products produced through slave labor from these camps.
We thank the US government for raising the issue of human rights abuses and detainment in the concentration camps and ask the rest of the world to do the same.
We call upon all people to stand in solidarity with the Uighur people on April 6, 2019 in Washington DC.
Dr Yasir Qadhi, The Islamic Seminary of America, TX
Dr Muzammil Siddiqi, The Islamic Society of Orange County, CA
Shaykh Abdul Nasir Jangda, TX
Mufti Mohammad Ibrahim Qureshi, Islamic Center of Northridge, CA
Imam Malik Mujahid, SoundVision, Burma Task Force
Shaykh Furhan Zubairi, Institute of Knowledge, CA
Shaykh Suleiman Hani, Islamic Center of Detroit, MI
Chaplain Bilal Ansari, Hartford Seminary, Williams College, MA
Ustadha Zainab Ansari, Tayseer Seminary, TN
Ameer Esedullah Uygur, Ummah Uyghur Awareness Coalition
Hena Zuberi, Justice For All, Muslimmatters.org
Shaykh Hasib Noor, The Legacy Institute
Ashfaq Taufique, Birmingham Islamic Society, AL
Imam Yaser Birjas, Valley Ranch Islamic Center, TX
Imam Khalid Fattah Grigg, Community Mosque of Winston-Salem, NC
Zahra Billoo, CAIR-SF, CA
Ameer Mustapha Elturk, Islamic Organization of North America (IONA),
Imam Muhammad Abdul Jabbar, Muslim Center of Long Island, NY
Jenny Yanez MSW, Jefferson Muslim Association, LA
Imam Abu Qadir Al-Amin, San Francisco Muslim Community Center, CA
Dr. Sayed Moustafa al-Qazwini, Islamic Educational Center of Orange County, CA
Imam Mohamed Magid, VA
Sayyid M. Syeed, Islamic Society of North America
Shaykh Abdel Hamid, Noor Al Islam Society, NY
Dr Omar Shahin, Graduate Theological Foundation & North American Imams Federation (NAIF)
Khidr Nassam Bamba, Masjid Taqwa Bronx, NY
Dr. Hamud Al-Silwi, Bronx Muslim Center, NY
Imam Faisal Ahmad, The Fiqh & Dawah Center of America, NY
Adel Elmorsi, The Islamic Center of Morris County, NJ
Imam Ibrahim Atasoy, North East Islamic Community Center, NY
Shaykh AbdurRahman Ahmad , Islamic Center of New England, MA
Omar Kawam, Williams College Muslim Students’ Union, MA
Dr Ossama Bahloul, Islamic Center of Nashville, TN
Imam Abu Laith Luqman Ahmad, Mosque Without Borders
Dr Ahmad M. Hemaya, New Haven Islamic Center, CT
Imam Reda A Sallam, Masjid Almostafa, Waterbury, CT
Shaykh Hani Salem, Paradise Hajj & Umrah/Baitulmaal
Imam ibn Al-Saeed Fouad Al-Balawi, ICNEO, OH
Imam Taha Hassane, Islamic Center of San Diego, CA
Imam Imad Enchassi, ISGOC, CA
Imam Tamer Abdelaziz, Islamic Society of Northern Wisconsin, WI
Imam Ibrahim Ezghair, Clear Lake Islamic Center, TX
Basem Hamid, Wasat Institute, Shadow Creek Muslim Community Center, TX
Imam Fateen Seifullah, Masjid As Sabur, NV
Shaykh Abdeljalil Mezgouri, Islamic Center of San Diego, CA
Mohamad Adam El Sheikh, Dar Al Noor Islamic Community Center, North American Imams Federation
Abdul Jebrin, Muslim American Society
Haj Dawoud S Abdullah, Islamic Cultural Center of Niagara Falls, NY
Imam Nadim Ali, Community Masjid of Atlanta, GA
Imam Ayman Soliman, AIC Masjid, IL
Imam Amr Dabour, Bay County Islamic Society, FL
Imam Amin Azim, Islamic Center of Yakima, WA
Imam Hussein Nasser, IL
Dr Yunus Adetunji Fasasi, Islamic Community of Puerto Rico, PR
Imam Mohamed Musa, IL
Moustafa Kamel, West Coast Islamic Center, CA
Wafaa Wahabi, AMC Everett Masjid, WA
Dr Mohammad Siddiqi, Kalamazoo Islamic Center, MI
Imam Obair Katchi, Islamic Society of Corona-NorCo, CA
Shaykh Abdelmoniem Elamin, Dar Al Hijrah Islamic Center, VA
Abdallah Ddumba, Justice for All, Burma Task Force
Imam Azfar Uddin, Islamic Foundation North, IL
Mawlana Bilal Ali Ansari, Khalil Center, IL
Isam Zaiem, CAIR-Ohio
Imam Abdelghader Ould Siyam, Islamic Association of Cincinnati, OH
Ahmad Banna, MACE Islamic Center, OH
Imam Ashraf Ibrahim, Omar Islamic Center, MN
Mahgiub El-Arabi, Al-Umma Center of Santa Clarita Valley, CA
Naveed Ahmed, Helping Hand for Relief and Development; ICNA
Sheik Housein, Islamic Society of Washington Area, MD
Mohammed Saber Odeh, Mizquita Al Farouq, PR
Amir Al Hajj Khalid Samad, The International Council For Peace, Justice And Empowerment
Rudwan Abu-rumman, Anne Arundel County Muslim Council. MD
Shaykh Suhail Mulla, Islamic Society West Valley, CA
Dr Imam Khalid Nasr, Islamic Center of New England, MA
Imam Abdelsalam Abounar, Dareleman Educational Center, TX
Kadeer Ainiwaer, Ummah Uyghur Awareness Coalition
Salih Hudayar, East Turkistan National Awakening Movement
Zainab Chaudry, CAIR- Maryland
Waheedah Muhammad, CAIR-Kentucky
Ibrahim Sheikh, Islamic Society of Annapolis, MD
Imam Mohamed Elagami, Elhedaya Islamic Society, TX
Imam Ismail Bryant, National Amirate of Baytul Khaliq, NJ
Mahmoud Shalash, Islamic Center of Lexington, KY
Shaikh Joe Bradford, Houston Muslim Community, TX
Waqas Syed, Islamic Circle of North America
Yusuf Hanif, Dawah Brings Faith
Babatunde Ibrahim Tiamiyu, DeenUp Athletics
Imam Abdullah Sahin
Daoud Nassimi, Professor of Religion, NOVA Community College, VA
Imam Ismail Fenni, Yusuf Mosque, MA
Nihad Awad, Council on American-Islamic Relations (CAIR)
Imam Asif Hirani, Worcester Islamic Center, MA
Imam Adil Khan, ICCL – Islamic Community Center of Laurel, MD
Imam Mahmoud Harmoush, Islamic Center of Riverside, CA
Imam Obair Katchi, Islamic Society of Corona, Norco,CA
Imam Djilali Kacem, Ph.D, Dar-Aljalal Masjid, MO
Imam Ali M Bagegni, Ph.D, Northwest Islamic Center, MO
Imam Eldin Susa, St Louis Islamic Center Masjid Nur, MO
Dr Dris Djermoun, Islamic Council of New England, MA
Imam Ahmad H Durrani, Masjid Abu Bakr Al-Siddiq, MO
Shaykh Saleh Saleh, Imam Council of Metro St. Louis, MO
Imam Abdur-Rahim Ali, Northeast Denver Islamic Center, CO
Imam M. A. Azeez, Tarbiya Institute, CA
Chaplain Nada El-Alami, Massachusetts Institute of Technology (MIT), MA
Hasan Hammad, Islamic Society of Baltimore, MD
Dr. Ed Tori, Islamic Society of Baltimore, MD
Shaykh Tarik Ata, Orange County Islamic Foundation, CA
Zahid Bukhari, ICNA Council for Social Justice (CSJ)
Ismet Akcin, Islamic Society of Baltimore, MD
Saleem Ahmad, Baltimore County Muslim Council, MD
Adileh Sharieff, Islamic Center of Maryland, MD
Amin Ezzeddine, MAS Maryland
Saqib Ali, Former State Delegate Maryland
Jameel Aalim-Johnson, Prince George’s County Muslim Council, MD
Yusufi Vali, Islamic Society of Boston, MA
Imam Johari Abdul-Malik Ibn Seale, Muslim Society of Washington, DC
Mohamed Helmy, Dar Al-Hijrah Islamic Center, VA
Nasser Saleh, Al Firdaus Jinnaza Service, VA
Hossein Gosl, Dar Al Hijrah, VA
Mirvais Ayubi, Dar Al Hijrah, VA
Kuzzat Altay, Uyghur Entrepreneurs Network
Rafi Uddin Ahmed, Muslim Association of Virginia, Dar Al Noor Islamic Center, VA
Shaykh Omar Suleiman, Yaqeen Institute, TX
Khalid M. Mirza, Muslim Communities Association of South Florida, FL
Naveed Alvi, Chino Valley Islamic Center, CA
Mohamed Almasmari, Muslim Unity Center, MI
Chaplain Saffet A. Catovic, Drew University, NJ
Muhammad Farooq, Islamic Center of Northern Virginia Trust, VA
Shaykh Ismet Akcin, Islamic Society of Baltimore, MDImam M. Musa Azam-Ibrahimi Majlis Daawatul Haqq of America, IN
Imam Ayman Soliman, AIC, IL
Sr. Erin Ogborn, Tri-State Islamic Center, Dubuque, IA
Memet Emin, Columbia University, NY
Sahar Alsahlani, Religions for Peace, USA, NY
Qutaibah J. Abbasi, Duncanville Islamic Center, TX
Aneelah Afzali, MAPS-AMEN (American Muslim Empowerment Network), WA
Rafik Beekun, University of Nevada and AMSS, NV
Jawad Rasul, Islamic Society of Augusta, GA
Imam Nadim Bashir, East Plano Islamic Center, TX
Morsy Salem At-Tawheed Islamic Center, MI
Imam Ali Siddiqui, Muslim Institute – Interfaith Studies & Understanding, D.C.
Zohra Lasania, CAIR Pittsburgh
Linda Sarsour, MPower Change, NY
Dr. Jobeh Nasser, Muslim Brotherhood, MI
Imam Qasim ibn Ali Khan, Masjid At-Tawhid, TX
Imam Qasim ibn Ali Khan, Masjid At-Tawhid, TX
Chaplain Bilal Mirza, Babson College, MA
Mufti Mohammed Uddin Kawthar, Rihlatul Ilm Foundation, PA
Imam Mahad, AMCC, FL
Imam Mohammad Kibria, Darul Uloom New York, NY
Imam Qarib Ur Rahman, Manassas Muslim Association, VA
Imam Ibrahim Ahmad, Masjid Noor, Huntington, NY
Imam Nihad Yesil,The Islamic Institute, Dallas, TX
Ahmed Abdurrab Rabbani, Islamic Association of Greater Detroit, MI
Mufti Sulaiman Yusufi, ICMC, NJ
Chaplain Kaiser Aslam, Center for Islamic Life at Rutgers University, NJ
Shaykh Burhan, Peace Children Academy, Brooklyn, NY
Mohammad Kawser, Darus Sunnah USA, NY
Imam Lateef Rahman, Islamic Society Of Tracy, CA
Chaplain Mohammed Shahid, Somerville Masjid,MA
Fathi Alam, Darul Uloom New York, NY
Mahdi Baitul Hamd Institute, NY
Imam Abdurrahman, DQWS, NY
Shaykh Osman Umarji, UC Irvine, CA
Imam Omar Khan, Khatme Nubuwwat Center, VA
Shaykh Afzal Sheikh Jr, Islamic center of Deer Park, NY
Imam Abrar Malik, Masjid Alfalah New York City, NY
Imam Mufti Shazad M. Hussain, A.I.M. Masjid Noor VA
Shaykh Afzal Sheikh Jr, Islamic Center of Deer Park, NY
Ismail Hossain, Islamic Foundation of NJ, NJ
Amir Ali Muwallif Muhammad, The Islamic Freedom Foundation, MD
Imam Sabur Abdul-Salaam, New York State Department of Correction, NY
Aisha H.L. al-Adawiya, Women In Islam, inc.
Shaikh Hafiz Abu Sufian, United Imam and Ulama Council USA, NY
If you are a scholar, imam, an organizational or a masjid leader and would like to sign the statement please do so here