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FAITH, JUSTICE AND TERRORISM by Ingrid Mattson The following article was written in response to the September 11th terrorist attacks.
Just one week before I had returned from the annual convention of the Islamic Society of North America (ISNA) in Chicago. Almost 40,000 people attended this year’s convention. Over a hundred panels, workshops and lectures addressed the challenges facing Muslims in America. We all celebrated the release by the United States Post Office of the stamp commemorating the Islamic Eid holidays. This was a symbol of our integration into America. During the convention, the results of summer elections for the new governing board of ISNA were announced. I was elected Vice-President—the first woman to hold such a position. We left that convention full of optimism, confident that American Muslims had begun to find a way to contribute positively to the public life of this country, while preserving our distinct identity. As details of the terrorist attacks became public, my fears of the long-term negative effect on our community were eclipsed by more imminent fears. I began hearing of Muslims, Arabs, even Sikhs and other brown-skinned people being attacked. What should I do about my 12 year-old daughter who had decided a year ago to wear a head-scarf as a symbol of modesty and piety? What about my husband, who was away for the week on business, and whose Middle Eastern features would only be more evident if he did not sport a beard? I was afraid, confused, and felt guilty that I had to worry about potential threats to my family and friends, when all I should be doing was grieving for those who had died. I felt a deep sense of loneliness. Then the phone started to ring, and emails started to come in. Men and women whose churches I had spoken at over the last few years were asking if my family and I were safe. Students, who had taken courses I had taught at Hartford Seminary in their studies for Christian ministry, were concerned about the scape-goating of Muslims. Former colleagues called to assure me that they knew Islam did not sanction such criminal acts. Two calls moved me to tears. The first was from Reverend Don Larsen, whose eldest son had died in a car crash only three weeks earlier. He was concerned about my well-being, and was upset by anti-Muslim, anti-Arab comments he had heard on television that morning. He invited me to read from the Qur’an and say a few words at the prayer service that evening at Grace Lutheran Church in Hartford. I was overwhelmed by the kindness and empathy of this man whose own suffering was so deep. Then Mrs. Cynthia Yee from Avon Congregational Church called. Her graciousness had impressed me when I visited the church a year earlier to give a talk on Islam. This time she called to tell me that she was thinking about having some women at the church wear head-scarves out of solidarity with Muslim women who were afraid of being targeted for wearing theirs. I was astonished by this woman’s generous spirit, and I realized that all was not lost. The first few days after the tragedy, I was impressed with the statements of politicians and religious leaders about the need to avoid blaming American Muslims or Arab-Americans for the actions of the terrorists. Now, I see less caution on the part of some politicians, and I am concerned about the reckless speculation in the media over the motives of the terrorists. We still are not certain who is behind the terrorism, yet I heard self-styled terrorism expert Judith Miller and others stating that the terrorists hate democracy, freedom and our way of life. United States Senator Charles Schumer declared that the terrorists hate the fact that Americans can read any book they want, that Americans can enjoy themselves, and that American women do not have to be veiled. How can he know that these are the motives of the terrorists? The most credible reports state that some of the suspected terrorists like to frequent bars and drink alcohol. If this is true, religious fanaticism is clearly out of the question as a motive. These days, I find myself in the position of being asked to explain the motives of these unknown terrorists. I am a Professor of Islamic Studies, not a criminologist. I can explain Islamic law, ethical norms, and religious practices, I do not understand the way a terrorist thinks. The best I can do is describe how terrorism is treated in Islamic law and theology. In a remarkable coincidence, just a few weeks ago, Khaled Abou El Fadl, Professor of Islamic Law at the UCLA School of Law published an article in the LA Times on the status of terrorism in Islamic law. Islamic law is a comprehensive legal system based on the sacred words of God revealed in the Qur’an, and the inspired guidance of the Prophet Muhammad. Over 1400 years, since the rise of Islam, Islamic law developed a subtle and sophisticated jurisprudence that was able to provide both continuity as well as flexibility in legal doctrine, so the law remained relevant to widely diverse societies of Muslims. In his research, Abou El Fadl found that terrorism has always been considered by Islamic law to be the most heinous of crimes. Terrorism not only results in the loss of life and property, it damages the fragile bonds of civility and trust that are necessary for human societies to function. Each day, as we walk down the street, ride elevators and subways, and drive on the highways, we trust that the hundreds of strangers we pass will, for the most part, obey the laws and act civilly (or at least not violently). When that trust is taken away, all of society suffers. Because of the terrible harm terrorism inflicts upon all members of society, Islamic law punishes the perpetrators of this crime with the most severe of punishments. Capital punishment is ordained by Islamic law in cases of deliberate murder. However, in "ordinary" cases of murder, the family of the victim can choose to accept monetary compensation, and ask that the murderer not be executed. The Qur’an states that it is even better for the family to forgive the murderer, if that is possible. In the case of terrorism, however, since all of society is deeply harmed, the ultimate punishment cannot be waived. Indeed, a further punishment may be ordained for terrorists: after execution, their bodies may be publicly displayed—an indignity intended to provide a further deterrent to the criminal. Muslim legal scholars and religious leaders worldwide have declared the actions committed on September 12 to be acts of terrorism. The Chief Mufti (Islamic legal authority) of Saudi Arabia has emphasized that terrorism is not only illegal, but among the greatest of sins. Indeed, the Qur’an confirms this in many places. As I was watching rescue crews combing through the wreckage, I recalled a verse of the Qur’an that states that on the Day of Judgment, baby girls who have been buried (in an act of infanticide) will be resurrected and asked rhetorically by God what sin they committed to deserve being killed. Two weeks ago at the ISNA convention, one of the panels addressed the conditions required to make it permissible for Muslims to eat meat. Speakers emphasized that Islamic law requires not only humane slaughtering of animals (as does Jewish law), but also the humane treatment of farm animals. If this is the case with animals, what about humans? The lives of humans, who are created in the image of God, are given the highest value in Islamic law and ethics. It is prohibited to trim even a hair from the body of a deceased person, out of respect for the dignity of the human body. But even this prohibition can be overridden, according to scholars, in order to save the life of another by donating an organ. God is merciful and forgiving, but Islamic theology emphasizes that we can lose our faith and despair of God’s mercy if we commit major acts of disobedience—among the greatest of these is murder. The Prophet Muhammad said, "A believer continues to guard his faith so long as he does not shed innocent blood." Could those who committed the acts of terrorism have been Muslims? It is possible. Could they have been true believers in God? This is something I cannot comprehend. The Qur’an states that after God created the first human, the angels said, "Will You place on earth one who will make mischief and shed blood, while we celebrate Thy praises and glorify Thy holy name?" God answered, "I know what you know not." I believe in God, I believe in His justice and His wisdom. I am already amazed that I have seen some good come out of this tragedy. But this is a difficult test for us all. We need to draw on our resources of faith and love. We need to pursue justice, not only in this case, but wherever there is injustice. The difficult task of re-evaluating American foreign policy will be a necessary part of the healing process. True love is characterized by honesty and a concern that the beloved is the best he or she can be. America has so much that is good, but we have not always helped others in the world achieve the freedom and democracy we so cherish. We need to do better to save ourselves and to save others. The Prophet Muhammad said, "Help your brother whether he is being an oppressed or is an oppressor." He was asked, "How do we help an oppressor?" He said, "By stopping him from committing oppression." Ingrid Mattson
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