Jamal Miftah: November 2006 Archives

Yesterday I received a nice note from Jamal Miftah, the Pakistani immigrant who wrote a bold op-ed piece condemning al-Qaeda and terrorism in the name of Islam, and has suffered expulsion from the local mosque as a result:

I am Jamal Miftah and the unfortunate writer of an article against activities of Al Qaida. I still am unable to to give a rational reason to the unrational behaviour of the office bearers of Islamic Society of Tulsa, which amounted to gross vandalism in this civilized society and country. They have no shame or remorse todate and are constantly lying and shifting their position on the unfortunate occurance all the time. I can only pray for them and hope that their hearts will soften one day so that they can realize the pain and the suffering they have given to me and my family in the last 9 or 10 days. I thank you all for the much needed moral support.

I plan to continue to dig into this story and will keep you informed.

RELATED: Ali Eteraz, who posted an interview with Miftah which I linked, complains that no one in the "Rightosphere" is interested in staying with the story:

The rightosphere was all over the news about Jamal Miftah, the guy in Oklahoma who wrote an article condemning bin Laden and then subsequently got kicked out of his mosque. Good for the rightosphere.

But once the rightosphere had done their celebratory dance about how there are no "moderate" Muslims, it went along on its merry way. Meanwhile, I went and talked to Miftah. You think the rightosphere would want to follow up on it since they are so serious about empowering moderates.

Not quite. I gave it a day and a half to see if any of the big boys — hell, even little boys — would pick up my conversation with Miftah. Plenty of my readers went out and touted it. Nada. Oh look its me, having to do it all by my effing self, yet again.

He has a point. A Technorati search turned up only two links to the interview. (Technorati seems to have missed my link.)

Blogger Ali Eteraz has posted an interview with Jamal Miftah about his banning by the Islamic Society of Tulsa (IST). (See my previous entries on the topic here and here.)

(Eteraz describes his website, eteraz.org, as "the first interactive blog for Positive Muslim Activism." "Eteraz is an online forum whose goal is to mobilize people of conscience throughout the world to identify, discuss, and take action on political and religious issues involving Islam and the Muslim world. Eteraz seeks a humanist vision of Islam for the future and looks to illuminate the wisdom and spirituality that made Islam a great religion historically by creating community, promoting informed opinions and more than anything else, moving its members to real world action." In Urdu, the word "eteraz" means "heartfelt disagreement." The site's structure is similar to that of RedState.org, where anyone can start a diary, and editors can choose to elevate certain diary entries to the main blog. In recent entries readers are encouraged to be thoughtful about where they give end-of-year zakat (alms), voting is opened for awards to honor the best of the Islamic blogosphere, and a call to write letters to the Tulsa Whirled in support of Jamal Miftah.)

In the interview, Miftah says that he doesn't fear reprisals from the Muslim community for his op-ed, but he does fear al-Qaeda sympathizers. He mentions the verses from the Koran which he cited in the original draft of the op-ed, but which he removed at the insistence of the Whirled. He talks about his relationship with the IST's leadership and gives some insight into the internal workings of the mosque, and he talks about his feelings and his plans:

Nor is Miftah excessively bitter. He certainly feels betrayed and angered by the fact that he was called numerous names by the IST and pushed out. However, instead of taking any aggressive actions, he has simply reiterated to the mosque leadership that he is not going to rescind his article; he is not going to apologize for what he said; and in fact, he is going to wait for them to apologize to him for mistreating him. What troubles him most is that he enjoys going to the mosque and feels the right to worship has been taken unfairly from him. "There's just one mosque. There's no place for me to go to say my prayers. A mosque is Allah's house and no one has the power to take that." When I asked what would happen if he was never welcomed back, he stated that he hoped enough funds could be raised for a smaller mosque that he could attend.

Eteraz draws a couple of lessons from the interview, including one about mosque leadership style:

It is clear from what Miftah described to me, that the Islamic Society of Tulsa does not elect its leaders; it merely appoints them. In those situations, dissent and disagreement, can only be dealt with in an authoritarian manner, namely, banning. The Islamic Society of Tulsa needs to consider its own democratic reform.

Eteraz is hopeful that CAIR will encourage such reform in American mosques. I wonder if knowing that one of the Tulsa mosque's leaders is a CAIR board member would cause his hope to dwindle.

I wonder, too, whether the North American Islamic Trust (NAIT)'s ownership of the IST property contributes to its authoritiarian style of governance. See Dubya at JunkYardBlog notes that the Episcopal Church USA uses centralized ownership to enforce conformity with its liberal "orthodoxy" -- defy the hierarchy and lose your church building. (You can ask the good folks of Tulsa's Church of the Holy Spirit how that works. They're now meeting in a converted house on 41st east of Garnett.)

(The Presbyterian Church USA is doing the same thing, using centralized building ownership to prevent dissenting (Bible-believing) churches from leaving the denomination. In fact, one PCUSA presbytery is even allowing the sale of a church building to be used as mosques, evidently to make sure it doesn't fall into the hands of evangelicals.)

This entry is a work in progress, a place to summarize links and information for later analysis, by me or other bloggers.

The story of Jamal Miftah, the Muslim who was banned from the Islamic Center of Tulsa for writing an op-ed critical of al-Qaeda and those who commit terrorist acts in the name of Islam, has attracted the attention of Little Green Footballs, the premier blog on radical Islamism.

The comments on the LGF entry express shock and dismay that radical Islam appears to have a foothold in the American heartland. Although I know a few local Muslims, mainly co-workers at my old job, I don't know much about the Muslim community in Tulsa, so I've begun to do some digging.

In my searching, I came across the name of Mujeeb Cheema. Below is a summary of the references I've found so far. I'm not meaning to suggest anything suspicious about him, but his name crops up in a lot of places, and by following that name around the Internet, I'm learning about connections between Islamic organizations in America.

• This list of new Oklahoma corporations in the June 3, 1998, Journal Record, lists Cheema as the agent and incorporator for the Islamic Society of Tulsa (IST), with an incorporation date of September 22, 1997.
• This Catholic World News story from February 1997 describes Cheema as chairman of the Islamic Society of Tulsa. The story is about an Oral Roberts University administrator apologizing for ORU students gathering outside the mosque to pray for the conversion of the Muslims present.
• This investment article about the North American Islamic Trust (NAIT) lists Cheema as Chairman of NAIT's board and its Executive Director. It links to a list of Directors and Officers of the Dow Jones Islamic Index Fund. Cheema is listed as secretary of the fund since 2003, Managing Director of Hawkins International from 1980-2003, and Executive Director of NAIT from June 2003 to the present. (The document properties have a September 2003 creation date, but this board overview dated April 2005 still shows Cheema with the same titles.)
• Cheema, as chairman of IST, is quoted in this 2002 University of Tulsa press release, saying that the new 150-seat mosque on the TU campus "might become the first building constructed on an American college campus for the specific purpose of serving as an Islamic mosque."
• Cheema is quoted in this March 2003 article about Oklahoma allowing Muslim women to wear headscarves when posing for driver's license photos. Cheema is named as a board member of the Council on American-Islamic Relations (CAIR). (His name does not now appear on the list of board members on CAIR's website.)
• Cheema is listed as a member of the board of the Islamic Society of North America (ISNA) on ISNA's website.

UPDATE: Here are some additional facts gleaned from the Tulsa Whirled's archives:

• December 15, 2002: Cited as a national board member for National Conference for Community and Justice
• February 2, 2003: Cited as a trustee of the Tulsa Community College Foundation.
• September 27, 2003: Cited as a spokesman for IST in a story about the mosque's new imam.
• October 4, 2003: Story about his hiring as executive director of NAIT. The story also says: "The titles to Tulsa's Al-Salam mosque and Peace Academy school properties are held by NAIT, [Cheema] said."

What is this NAIT that lists Cheema as executive director? The NAIT website says (emphasis added):

The North American Islamic Trust (NAIT) is a waqf, the historical Islamic equivalent of an American trust or endowment, serving Muslims in the United States and their institutions. NAIT facilitates the realization of American Muslims' desire for a virtuous and happy life in a Shari'ah-compliant way.

NAIT is a not-for-profit entity that qualifies as a tax-exempt organization under Section 501(c) (3) of the Internal Revenue Code. NAIT was established in 1973 in Indiana by the Muslim Students Association of U.S. and Canada (MSA), the predecessor of the Islamic Society of North America (ISNA). NAIT supports and provides services to ISNA, MSA, their affiliates, and other Islamic centers and institutions. The President of ISNA is an ex-officio member of the Board of Trustees of NAIT.

NAIT holds titles to mosques, Islamic centers, schools, and other real estate to safeguard and pool the assets of the American Muslim community, develops financial vehicles and products that are compatible with both the Shari'ah (Islamic law) and the American law, publishes and distributes credible Islamic literature, and facilitates and coordinates community projects.

Frank Gaffney, Jr., had this to say about NAIT and ISNA in an August 2005 column about Bush White House adviser Karen Hughes' plans to speak to an ISNA gathering:

[T]he Islamic Society of North America is a front for the promotion of Saudi Arabia’s Wahhabi political, doctrinal and theological infrastructure in the United States and Canada. Established by the Saudi-funded Muslim Students Association, ISNA has for years sought to marginalize leaders of the Muslim faith who do not support the Wahhabists’ strain of Islamofascism, and, through sponsorship of propaganda and mosques, is pursuing a strategic goal of eventually dominating Islam in America.

ISNA provides indoctrination materials to about 1,100 of an estimated 2,500 mosques on the North American continent. Through its affiliate, the North American Islamic Trust (NAIT) – a Saudi government-backed organization created to fund Islamist enterprises in North America – it reportedly holds the mortgages of between 50 and 79 percent of those mosques. Through this device, ISNA exerts ideological as well as theological influence over what is preached and taught in these institutions and their schools.

In December 2003, the chairman and ranking Democrat of the Senate Finance Committee, Senators Charles Grassley and Max Baucus, respectively, listed ISNA as one of 25 American Muslim organizations that “finance terrorism and perpetuate violence.”

This Chicago Tribune feature story recounts a battle over a mosque that was founded in the 1950s by Palestinian immigrants, but taken over by newcomers and deeded to NAIT in the 1980s, over the objections of long-time members.

Stephen Schwartz, an academic, a journalist, and a follower of Sufism, testified in 2003 before the Senate Homeland Security subcommittee about the spread of Wahhabi influence in the American Muslim community:

Wahhabi-Saudi policy has always been two-faced: that is, at the same time as the Wahhabis preach hostility and violence against non-Wahhabi Muslims, they maintain a policy of alliance with Western military powers — first Britain, then the U.S. and France — to assure their control over the Arabian Peninsula.

At the present time, Shia and other non-Wahhabi Muslim community leaders estimate that 80 percent of American mosques are under Wahhabi control. This does not mean 80 percent of American Muslims support Wahhabism, although the main Wahhabi ideological agency in America, the so-called Council on American Islamic Relations (CAIR) has claimed that some 70 percent of American Muslims want Wahhabi teaching in their mosques.1This is a claim we consider unfounded.

Rather, Wahhabi control over mosques means control of property, buildings, appointment of imams, training of imams, content of preaching — including faxing of Friday sermons from Riyadh, Saudi Arabia — and of literature distributed in mosques and mosque bookstores, notices on bulletin boards, and organizational solicitation. Similar influence extends to prison and military chaplaincies, Islamic elementary and secondary schools (academies), college campus activity, endowment of academic chairs and programs in Middle East studies, and most notoriously, charities ostensibly helping Muslims abroad, many of which have been linked to or designated as sponsors of terrorism.

The main organizations that have carried out this campaign are the Islamic Society of North America (ISNA), which originated in the Muslim Students' Association of the U.S. and Canada (MSA), and CAIR. Support activities have been provided by the American Muslim Council (AMC), the American Muslim Alliance (AMA), the Muslim American Society (MAS), the Graduate School of Islamic and Social Sciences, its sister body the International Institute of Islamic Thought, and a number of related groups that I have called "the Wahhabi lobby." ISNA operates at least 324 mosques in the U.S. through the North American Islamic Trust (NAIT). These groups operate as an interlocking directorate.

In a 2002 Q&A with National Review, Schwartz had this to say about Wahhabist influence over American mosques (emphasis added):

Unfortunately, the U.S. is the only country outside Saudi Arabia where the Islamic establishment is under Wahhabi control. Eighty percent of American mosques are Wahhabi-influenced, although this does not mean that 80 percent of the people who attend them are Wahhabis. Mosque attendance is different from church or synagogue membership in that prayer in the mosque does not imply acceptance of the particular dispensation in the mosque. However, Wahhabi agents have sought to impose their ideology on all attendees in mosques they control.

Ever wonder why more Muslims don't speak out publicly against terrorism and violence committed in the name of Islam? Ever wonder why you don't read more op-eds by Muslims like this?

Because of lack of knowledge of Islam, Muslim youth are misguided into believing by the so-called champions of the cause of Islam that the current spate of killings and barbarism, which has no equal in the recent civilized history, is jihad in the name of Islam. They are incited, in the name of Islam, to commit heinous crimes not pardonable by any religion and strictly forbidden in Islam....

Even mosques and Islamic institutions in the U.S. and around the world have become tools in [Al-Qaeda's] hands and are used for collecting funds for their criminal acts. Half of the funds collected go into the pockets of their local agents and the rest are sent to these thugs.

They are the reason for branding the peaceful religion of Islam as terrorism. The result, therefore, is in the form of Danish cartoons and remarks/reference by the Pope.

I appeal to the Muslim youth in particular and Muslims of the world in general to rise up and start jihad against the killers of humanity and help the civilized world to bring these culprits to justice and prove that Islam is not a religion of hatred and aggression.

I appeal to the Muslim clerics around the world that, rather than issuing empty fatwas condemning suicide bombing, they should issue a fatwa for the death of such scoundrels and barbarians who have taken more than 4,267 lives of innocent people in the name of Islam and have carried out more than 24 terrorist attacks on civilian installations throughout the world. This does not include the chilling number of deaths because of such activities in Iraq and Afghanistan, which is well over 250,000.

I appeal to al-Zawahri and his band of thugs to hand themselves over to justice and stop spreading evil and killing innocent humans around the world in the name of Islam. Their time is limited and Muslims of the world will soon rise against them to apprehend them and bring them to justice.

Jamal Miftah wrote those words in an October 29, 2006, Readers' Forum op-ed in the Tulsa Whirled. In "thanks" for his bold writing against Islamic terrorism, he has been expelled from the Islamic Center of Tulsa, the mosque which owns the old Stevenson Elementary School building north of 51st between Yale and Sheridan. He also says that he has been he subject of threats of violence. He has been told that he cannot come back to the mosque unless he takes back what he wrote. Oklahoma City's KWTV News 9 has the story.

In his op-ed, Miftah mentioned that he, his wife, and their four children came to the U. S. in 2003 from Pakistan, near the Afghanistan border. He lost a dear friend who chose to follow al-Qaeda and fight against the U.S.-led coalition forces in Afghanistan. Please keep the Miftah family in your prayers for safety. The Muslim engineers that I've known and worked with in Tulsa are much more like Jamal Miftah than those who ejected him from the mosque. These Muslims love America, they love the American way of life, and they are apologetic for the terrorism done in Islam's name. To them, jihad is the inward struggle to subdue the passions, not conquering the land of the infidel.

What he says about American mosques collecting aid for terrorism may well be true. For years, Irish social clubs in America collected money which, whether the donors knew it or not, went to fund the operations of Irish nationalist terrorist groups. Certainly the opposite is true: many American mosques have received capital and operating funds from Arabic Muslim groups who hold to strict Wahhabi Islam.

(Via See Dubya, who pointed me to the story on Atlas Shrugs and Isaac Schrödinger, where you can read further comments.)