Terror cases: Time for us to take control of our own narrative

Why does Islam breed so much violence? How can I be sure that my Muslim neighbour isn't a terrorist? Why don't Muslims denounce such terrible acts?

The narrative that develops in the media often groups Islam, Muslim, and terror on one side of the scale while peace, progress, and anything-but-Muslim rest on the other. For many Muslims, engaging in that discussion is a failed project to begin with. We are placed in a position where we either have to defend what these Muslims have allegedly carried out, deny that Muslims or Islam had anything to do with it, or sing an apologetic tune that will be greeted with great skepticism. So which side should the Muslim choose?

None of the above.

Start a more productive dialogue.

To stand firm and choose an empowering dialogue that was not prepackaged by the media, it really helps to understand what connects us as human beings, the interests of the media industry, and Islamic principles.

When bonds of humanity are shattered so violently – like they were in Boston, like they were in the school in Newtown, and like they were in a theater in Aurora – we all grasp desperately for explanations. The important implicit desire to keep in mind is that we are looking for safety, for ways to prevent this from happening again. We also look for reassurances that we as a society are still morally sound, often by distancing ourselves as much as possible from those who committed the crimes.

In Aurora and Newton, the suspects were pushed to the corner of the mentally ill or the social outcast. Given the two men were white, American, middle-class, and of no exotic religious persuasion, there really was no other category to box them into that could leave the rest of society intact. The media had to draw narrative with precise and intricate lines to differentiate ‘us’ from ‘them’ and give us a safe target to direct our repulsion.   

The suspects in Boston and in Canada, however, had a much more accessible label – Muslim.

This time, the lines that were drawn could be cruder and bolder. The terms ‘religious’ and ‘radical’ could be confounded without hesitation; ‘practicing’ and ‘perpetrator’ could go hand in hand. An entire community’s loyalty and the humanity of an entire faith group could be thrown into question with a single stroke.

There was no need for nuance to preserve the sanctity of the majority of society.

From a media industry perspective, it was unnecessary to embark on deep, resource-draining analysis that would really help build understanding. The industry responds to meet the lowest common denominator of its consumers’ interests. In this case a simple, convenient, sensational, and damaging narrative was enough to capture the attention of the nation and to turn a profit – but is this the narrative that will really make us safer?

This is where Muslims have much to offer.

We need to sidestep the loaded questions produced by this discourse and instead provide a dialogue that refocuses on the common, shared and real interests: protection of life, public safety, and justice.

Islam puts no conditions on the protection of innocent life. “Whoever takes a life, unless it be as a punishment for murder or for causing corruption and upheaval in the land, it is as if he killed all of humanity together; and whoever saves a life, it is as if he saved the lives of all humanity.” (Quran, Ch.5, v.32)

God speaks of the sanctity of the life of a human regardless of faith, race, or other identity. He also clearly states that the taking of one life or even 1000 lives is equally as tragic. So from a Quranic view, we must also feel grief, outrage, and a sense of being personally involved when someone wrongly takes any human being’s life.

On the importance of public safety and security, we are instructed repeatedly in the Quran that creating instability, causing chaos, and bringing about indiscriminate harm that terrorizes innocents (fasadun fil ard) is totally forbidden.  

Muslims can lead the discourse in bringing a holistic security to the public. The definition of fasad (wrongdoing) includes both physical and psychological aspects of terror. Creating disharmony, suspicion, and fear amongst people is part and parcel of fasad. People have a right to be free of both the psychological result of terrorism as well as the reactive fear mongering by the media.

We have a role in upholding a high standard of justice – one that is firmly fixed in a Divine scale that does not shift with the trends of the day. God says “O you who believe! be protectors and maintainers of justice, God’s witnesses, even if it may be against your own selves or (your) parents or kin, and whether he be rich or poor –  For God is a Better Advocate, than you, of both! So do not ever follow prejudice, so as to do justice; and if you distort justice or decline to do justice, know that truly, God is well aware of all that you do.” (Quran, Ch.4, v.135)

We are encouraged to uphold justice and take action to be witnesses against any wrongdoer, even if it be one of our own – our closest kin.

We also should not distort justice and seek to condemn any person before his guilt has been proven. A person’s guilt or innocence – whether Muslim or not – does not affect our commitment, or our faith’s commitment, to peace and justice. God says that one who “throws the blame upon one who is innocent, he indeed takes upon himself the burden of a false charge and a manifest sin.” (Quran, Ch.4, v.112).

Our job is not to be judge and jury; rather, it’s to ensure that the justice system can do its job – the same system that assumes innocence until proven guilty.

Similarly, we should be cautious in labeling one group of Muslims or another as deviant or more prone to extremism. It’s a very divisive discourse. If isolation and exclusion contribute in any way towards violent actions, then perhaps an inclusive, merciful, and loving approach in conveying the balanced values of Islam is the best tactic.

When laws such as Bill S-7 are put in place to fight terrorism but infringe on the liberties of people, Muslims are also encouraged to speak out. Muslim organizations like CAIR-CAN have joined mainstream voices such as the Canadian Bar Association calling for the end of this bill. Although the government has passed it again, Muslims need to stand for the civil liberties of all and demand an end to Bill S-7 and others like it.

Muslims are certainly facing increased scrutiny in the public eye following the events in Boston and in Canada. With a sound outlook and approach, this scrutiny is also an opportunity for us to showcase the true beauty of Islam. It takes courage and strength for Muslims like you and me to speak from a solid Islamic standpoint, with compassion and grace, in a way that connects with the common interests of protecting the public good. What better place to seek that courage and strength than in God, His Book, and the example of His Beloved Messenger, peace and blessings be upon him.

Shehnaz Karim has a Bachelor’s in Education, a Master’s in Public Administration.

Ahmad Luqman has a Bachelor’s in Journalism from Carleton University.