After a long absence while controversy over the mosque near Ground Zero smoldered, Imam Faisal Abdul Rauf finally held forth this week both in the New York Times and on CNN.

Imam Rauf and his supporters are clearly more interested in making a political statement in relation to Islam than in the mosque’s potential for causing community division and pain to those who lost loved ones on 9/11. That division is already bitterly obvious.

As someone who has been involved in building mosques around the country, and who has dealt with his fair share of unjustified opposition, I ask of Imam Rauf and all his supporters, “Where is your sense of fairness and common decency?” In relation to Ground Zero, I am an American first, a Muslim second, just as I would be at Concord, Gettysburg, Normandy Beach, Pearl Harbor or any other battlefield where my fellow countrymen lost their lives….

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Representatives of many faiths gathered today at the Islamic Center in Amherst to offer support to Muslims at a time when many speakers acknowledged the religion is under attack. Dr. Khalid J. Qazi, president of the Muslim Public Affairs Council of Western New York, led the ceremony for about 50 people.

Qazi recounted an emotional meeting he and other Muslim leaders held with former President George W. Bush in the White House soon after the attacks.

“When he hugged me and I told him I was from New York, honest to God, he cried and I cried,” he said, adding that the encounter emphasized the sentiment of the time that “we are all in this together.”

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Opposition to building an Islamic cultural center near the site of the former World Trade Center springs from those “who feel threatened by what they do not understand and by what they have not had time to process,” according to the Rt. Rev. John B. Chane, Bishop of Washington.

“In many ways, our psyche as a nation was attacked,” Chane said during “Park51 Islamic Center Near Ground Zero: Issues in Conflict,” a panel discussion held Sept. 7 at Georgetown University.

“We have never been able to grieve” collectively as a nation, he said. “The current fear should not surprise any of us.”

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First, Terry Jones, the Florida pastor who set the world on edge with plans to burn copies of the Koran on Sept. 11, said Thursday that he had canceled his demonstration because he had won a promise to move the proposed Islamic center near ground zero to a new location.

Then, hours later, after learning that the project’s leaders in New York had said that no such deal existed, Mr. Jones backed away from his promise and said the bonfire of sacred texts was simply “suspended.”

The sudden back and forth suggested that the controversy ”” the pastor drew pointed criticisms from President Obama and an array of leaders, officials and celebrities in the United States and abroad ”” was not yet finished even after multiple appearances before the news media on the lawn of his small church.

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As Bishops of the Church of Ireland, we join our voice to the widespread international condemnation of the plan to burn copies of the Islamic Sacred scriptures. This deliberate desecration of scriptures sacred to all Muslims is a gratuitous act of sectarianism and totally contrary to the Christian spirit of love and reconciliation. We recognise that the pain of this outrage will be felt by members of Islamic communities throughout the world.

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The international outcry over a tiny Florida congregation’s plan to burn copies of the Koran on Sept. 11 intensified on Thursday, drawing vocal condemnations from world leaders and touching off angry protests in corners of the Muslim world.

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We have all been awed by how inflamed and emotional the issue of the proposed community center has become. The level of attention reflects the degree to which people care about the very American values under debate: recognition of the rights of others, tolerance and freedom of worship.

Many people wondered why I did not speak out more, and sooner, about this project. I felt that it would not be right to comment from abroad. It would be better if I addressed these issues once I returned home to America, and after I could confer with leaders of other faiths who have been deliberating with us over this project. My life’s work has been focused on building bridges between religious groups and never has that been as important as it is now.

We are proceeding with the community center, Cordoba House. More important, we are doing so with the support of the downtown community, government at all levels and leaders from across the religious spectrum, who will be our partners. I am convinced that it is the right thing to do for many reasons….

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Thank goodness if in fact it is accurate–KSH.

Update: The Hill has a piece here–read it all.

Dr Rowan Williams said that all religious communities should show solidarity with each other to oppose violence and “provocations”.

As the spiritual leader of the world’s 80 million Anglicans, he is the most senior faith leader so far to speak out against the plan by Pastor Terry Jones to hold “International Burn a Koran Day” at his Christian centre in Florida on Saturday.

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The year ahead brings a particular opportunity and challenge for the message of Justice and reconciliation to be applied. The negotiations which are beginning for a just settlement between Israel and Palestine will be assailed by many words and deeds aimed not at peace but at a continuation of the misery of the past decades. My prayer is that by the prayer and fasting which is at the heart of our religious practice, a just and peaceful outcome will come.

At the present time our religious communities face many challenges and many provocations. In this country there are those who speak maliciously about religion in general and often against Islam in particular; demonstrations in many of our cities are intended to provoke; and in other parts of the world the threat to desecrate scriptures is deeply deplorable and to be strongly condemned by all people. These are challenges that we must respond to with a consistent message: that we oppose collectively all such provocations and insist that there is no place in our traditions for violent response. In solidarity with each other we will resist all attempts to induce violence by a constant message of peacefulness and reconciliation.

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At the interfaith press conference, Cardinal Theodore McCarrick, the former Archbishop of Washington, said the growth of anti-Islamic sentiment was a “powerful moment that calls for a powerful response.” Cardinal McCarrick added, “our message is a message of working together.”

The Rev. Richard Cizik, representing the New Evangelical Partnership for the Common Good, said “shame on you” to those who would burn another religion’s sacred texts. He was referencing plans by the Christian minister of a church in Gainesville, Fla., to burn copies of the Koran. He added, “you bring dishonor to the name of Jesus Christ.”

Opposition to the New York Islamic center is widespread in the US, even among those who would support a mosque in their own neighborhood, according to a poll released Aug. 26 by the Public Religion Research Institute and Religion News Service. Nearly 60 percent of Americans surveyed opposed building an Islamic center or mosque two blocks from the site of the Sept. 11 attacks, but 76 percent of those polled would support a mosque in their own community.

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More than 160 Muslims have enlisted the federal government in two discrimination lawsuits against JBS Swift meatpacking plants, where they allege blood and bones were hurled at them, bathroom walls were covered with vile graffiti and company supervisors disrupted their efforts to worship during Ramadan, ultimately firing many Islamic employees.

The two Equal Employment Opportunity Commission lawsuits filed last week allege a pattern of religious and national origin discrimination and a hostile work environment at two plants – in Greeley, Colo., and Grand Island, Neb. The cases may rank among the largest Muslim discrimination lawsuits since the terrorist attacks of Sept. 11, 2001, unleashed a backlash against Muslims in the United States, government officials said. In the last five years through fiscal 2009, religious charges have grown 44 percent overall, and 58.4 percent for Muslim workers, according to EEOC data.

The JBS Swift cases, which involve mostly Somali refugees who joined the plants’ diverse and often immigrant-based workforce, stand out not only for their size but also for their details, EEOC officials said.

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Rancor surrounding the proposed Park51 community center in New York City is a painful indication of how little progress America has made in healing the national wound created on Sept. 11, 2001.

Immediately following these attacks, many of the world’s 1.5 billion Muslims castigated the terrorists responsible. However, nearly a decade later, not only are many Americans unable or unwilling to recall this, but according to a recent Pew study, a growing number of U.S. citizens now believe ”” erroneously and prejudicially ”” that President Obama is himself a Muslim. More harmful than the ignorance behind these mistaken beliefs is that they curtail the ability of faith communities to offer much-needed guidance and healing.

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It is Europe, not the United States, where the West and Islam exist in closest daily proximity. Some 20 million to 30 million Muslims live here, making up about 4 percent of the population compared with less than 1 percent in America. Mosques, once an urban phenomenon, are found in far corners of the Continent. Muslims are more visible on European streets, and most are not professionals, but work in retail, agriculture, food service, and labor.

In the US, the controversy over the proposed Islamic center near ground zero has brought some of the most visible instances of public Islam-bashing, mostly on the right side of the political spectrum ”“ a departure from the line taken by President Bush after 9/11 not to equate Islam with terrorism.

But in Europe a pushback against immigrants, many of whom are Muslim, has been under way for much longer. A postwar Europe long priding itself on cosmopolitan tolerance is facing a population seen as different ”“ at a time of concern about the economy, jobs, and when mainstream Europe isn’t quite sure about its security and its future.

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For nine years after the attacks of Sept. 11, many American Muslims made concerted efforts to build relationships with non-Muslims, to make it clear they abhor terrorism, to educate people about Islam and to participate in interfaith service projects. They took satisfaction in the observations by many scholars that Muslims in America were more successful and assimilated than Muslims in Europe.

Now, many of those same Muslims say that all of those years of work are being rapidly undone by the fierce opposition to a Muslim cultural center near ground zero that has unleashed a torrent of anti-Muslim sentiments and a spate of vandalism. The knifing of a Muslim cab driver in New York City has also alarmed many American Muslims.

“We worry: Will we ever be really completely accepted in American society?” said Dr. Ferhan Asghar, an orthopedic spine surgeon in Cincinnati and the father of two young girls. “In no other country could we have such freedoms ”” that’s why so many Muslims choose to make this country their own. But we do wonder whether it will get to the point where people don’t want Muslims here anymore.”

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[DAISY] KHAN: The extremists have defined the agenda for the global Muslim community, and we wanted to amplify the voices of the ordinary Muslims who are, you know, law-abiding citizens, and it was my way of, like, helping rebuild by building a center that would create a counter-momentum against extremism.

[SALLY] REGENHARD: I want to make it clear that I and my””members of my group do not have anger towards Muslims. But it’s too close, it’s too painful, it’s too soon. I’m still trying to find remains of my son.

[MICHAEL] BURKE: It amounts to an insult. It comes across as intentionally provocative.

[BOB] FAW: Proponent Khan, though, has drawn a line in the sand, arguing that being forced to move the site elsewhere amounts to “surrender.”

KHAN: I think it would be un-American to ask anybody to leave the neighborhood. We’re part of the neighborhood. I don’t think anybody should be driven out of their neighborhood. It’s about acceptance. Muslims are not being accepted as equals in this country yet.

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This country, which had sought to show solidarity with Islamist groups and allow religious figures a greater role in public life, has recently reversed course, moving forcefully to curb the influence of Muslim conservatives in its mosques, public universities and charities.

The government has asked imams for recordings of their Friday sermons and started to strictly monitor religious schools. Members of an influential Muslim women’s group have now been told to scale back activities like preaching or teaching Islamic law. And this summer, more than 1,000 teachers who wear the niqab, or the face veil, were transferred to administrative duties.

The crackdown, which began in 2008 but has gathered steam this summer, is an effort by President Bashar al-Assad to reassert Syria’s traditional secularism in the face of rising threats from radical groups in the region, Syrian officials say.

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Former UK Prime Minister Tony Blair has described radical Islam as the greatest threat facing the world today.

He made the remark in a BBC interview marking the publication of his memoirs.

Mr Blair said radical Islamists believed that whatever was done in the name of their cause was justified – including the use of chemical, biological or nuclear weapons.

Mr Blair, who led Britain into war in Afghanistan and Iraq, denied that his own policies had fuelled radicalism.

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Two-thirds of New York City residents want a planned Muslim community center and mosque to be relocated to a less controversial site farther away from ground zero in Lower Manhattan, including many who describe themselves as supporters of the project, according to a New York Times poll.

The poll indicates that support for the 13-story complex, which organizers said would promote moderate Islam and interfaith dialogue, is tepid in its hometown.

Nearly nine years after the Sept. 11 attacks ignited a wave of anxiety about Muslims, many in the country’s biggest and arguably most cosmopolitan city still have an uneasy relationship with Islam. One-fifth of New Yorkers acknowledged animosity toward Muslims. Thirty-three percent said that compared with other American citizens, Muslims were more sympathetic to terrorists. And nearly 60 percent said people they know had negative feelings toward Muslims because of 9/11.

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Jewish, evangelical and Catholic speakers, some with backgrounds in national security and interfaith relations, called the controversy over plans to build an Islamic community center and mosque a few blocks from ground zero in New York “contrived” and likely to help those who would recruit potential terrorists.

“The individuals and organizations who are contriving this controversy seem to will that (a war with Islam) will come into existence,” said Andrew Bacevich, a retired Army officer and professor of international relations at Boston University, in a Sept. 1 teleconference organized by the group Faith in Public Life. “It is absolutely imperative that we act together to deny them this.”

Meanwhile, in an interview with the Wall Street Journal the same day, New York Archbishop Timothy M. Dolan said he was working with Jewish and Muslim religious leaders to identify clerics and laypeople to invite to interreligious discussions to work out conflicts as they occur.

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Libyan leader Col. Moammar Gadhafi, who holds increasing sway in the Italian economy, upset some Italians by urging conversion to Islam during a three-day visit to the predominantly Roman Catholic country.

Col. Gadhafi held a series of private meetings on Sunday and Monday with some 800 Italian women and a small group of young men organized by a hostess agency and paid for by the Libyan government.

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Mosques have commemoratively been established upon the ruins or in the shells of the sacred buildings of other religions””most notably but not exclusively in Cordoba, Jerusalem, Istanbul, and India. When sited in this fashion they are monuments to victory, and the chief objection to this one is not to its existence but that it would be near the site of atrocities””not just one””closely associated with mosques because they were planned and at times celebrated in them.

Building close to Ground Zero disregards the passions, grief and preferences not only of most of the families of September 11th but, because we are all the families of September 11th, those of the American people as well, even if not the whole of the American people. If the project is to promote moderate Islam, why have its sponsors so relentlessly, without the slightest compromise, insisted upon such a sensitive and inflammatory setting? That is not moderate. It is aggressively militant.

Disregarding pleas to build it at a sufficient remove so as not to be linked to an abomination committed, widely praised, and throughout the world seldom condemned in the name of Islam, the militant proponents of the World Trade Center mosque are guilty of a poorly concealed provocation. They dare Americans to appear anti-Islamic and intolerant or just to roll over.

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Imam Feisal Abdul Rauf has long worked to bridge divisions, be they fissures between interfaith husbands and wives or political chasms separating the United States and the Muslim world.

The 61-year-old clergyman is now in the midst of a polarizing political, religious and cultural debate over plans for a multistory Islamic center that will feature a mosque, health club and theater about two blocks north of ground zero. He is one of the leaders of the Park51 project, but has largely been absent from the national debate over the implications of building a Muslim house of worship so close to where terrorists killed more than 2,700 people.

Though Rauf has said the center, which could cost more than $100 million, would serve as a space for interfaith dialogue, moderate Muslim practice and peaceful prayer, critics say it will create a base for radical, anti-American Islam. Some critics have also asked where the funding for the center might originate and whether it may come from sources linked to Muslim extremists.

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Across the world, the bruising struggle over an Islamic center near ground zero has elicited some unexpected reactions.

For many in Europe, where much more bitter struggles have taken place over bans on facial veils in France and minarets in Switzerland, America’s fight over Park51 seems small fry, essentially a zoning spat in a culture war.

But others, especially in countries with nothing similar to the constitutional separation of church and state, find it puzzling that there is any controversy at all. In most Muslim nations, the state not only determines where mosques are built, but what the clerics inside can say.

The one constant expressed, regardless of geography, is that even though many in the United States have framed the future of the community center as a pivotal referendum on the core issues of religion, tolerance and free speech, those outside its borders see the debate as a confirmation of their pre-existing feelings about the country, whether good or bad.

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Sharia in Arabic means a “way” or a “path.” Muslims agree that sharia is God’s law, but there is little consensus on the particulars. To some, sharia is a set of rules that are codified and unchanging. To others, it’s a collection of religious principles that shift over time.

Imam Yahya Hendi, Muslim chaplain leader at Georgetown University and spokesman of the Islamic Jurisprudence Council of North America, describes Muslims as being divided into two camps: “those who see sharia mandating that we live as Muslims did 1,300 years ago, and those who say sharia doesn’t have a specific format as to how you live your life, that Islam gives you paradigms.”

This question of how to define sharia has become a more urgent issue for Muslims around the world in recent decades as, according to some estimates, one-third live outside Muslim-majority countries for the first time in history. Scholars debate at conferences what it means for a government or a person to be “sharia-compliant.”

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The 10th Parallel is the line of latitude 700 miles north of the equator. It cuts across central Africa: Nigeria, Sudan, Somalia, all the way to the Philippines. More than half of the world’s Muslims live along the parallel, so do most of the world’s Christians.

Journalist and poet Eliza Griswold spent seven years traveling in this region of the world, a place where religious conflict intersects with the growing struggle for land, resources and political power. She examines all of this in a new book called “The Tenth Parallel: Dispatches from the Fault Line between Christianity and Islam.”

Eliza Griswold joins me now from our New York bureau. Thanks for being here.

Ms. ELIZA GRISWOLD Author, “The Tenth Parallel: Dispatches from the Fault Line between Christianity and Islam”): Thanks for having me, Rachel.

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A contributing reporter for The New Yorker, Harper’s and The New York Times Magazine, Griswold is deft at interweaving historical details with her narrative. Subtitled “Dispatches From the Fault Line Between Christianity and Islam,” the book ranges from bombed-out Mogadishu suburbs in Somalia to the Jakarta, Indonesia, neighborhoods where former jihadis peddle Prophet-sanctioned medicines.

In Africa, she interviews public figures: evangelist Franklin Graham on a visit to Sudan, and Somali warlords with connections to al-Qaida.

Grisworld does some of her best reporting in Indonesia and Malaysia, where her depiction of the lives of average people caught in the cross hairs of wider geopolitical conflicts is devastating. She writes movingly of indigenous Malaysians who continue to resist conversion by both world religions, in the face of an assault to their environment and livelihoods.

For Griswold, whose father was the Episcopal bishop of Chicago, religion is personal. Yet she finds her own conflicts as someone coming from a decidedly more liberal faith tradition than the ones she encounters.

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(Make sure to view the actual cover there).

You don’t have to be prejudiced against Islam to believe, as many Americans do, that the area around Ground Zero is a sacred place. But sadly, in an election season, such sentiments have been stoked into a political issue. As the debate has grown more heated, Park51, as the proposed Muslim cultural center and mosque two blocks from Ground Zero is called, has become a litmus test for everything from private-property rights to religious tolerance. But it is plain that many of Park51’s opponents are motivated by deep-seated Islamophobia.

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Our Constitution may or may not be more concerned with justice than sensitivity. Interestingly, there is a portion of Scripture that addresses this. In both chapters 6 and 10 of Paul’s letter, First Corinthians, he instructs his fellow Christians with this admonition: “All things are lawful, but not all things are helpful.” In that context, if Paul is urging Christians in a pluralistic society to be sensitive to others whose views and values may be different from theirs, he is also urging those same Christians to not be overly sensitive when their sensibilities are offended. Indeed, it is a Christian ethic that admonishes both offender and offended alike.

My life has been enriched by relationships with people different from myself, religiously or otherwise — enough, in fact, for me to conclude that the surest way to rob any of us of our humanity is to pay too much attention to how we have been labeled. The First Amendment reflects the highest and noblest vision of our great nation. And for many of us, at least, that means we are most Christian when we understand, accept and respect those who aren’t.

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Three arguments seem to characterize the dispute over plans to build an Islamic community center on Park Place in lower Manhattan, two blocks north of the World Trade Center site: the constitutional defense, the emotional appeal and the national security claim.

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