Interview With Zahid Bukhari

Muslims, like other minority groups in America, are preparing to come into the mainstream of American life through participation in the American electoral process. Through this interview, we are seeking to determine what impact Muslim American voter participation is likely to have on American foreign and domestic policies.

Opportunities and Responsibilities to Influence Policy

Q: What role do you see Muslims in America playing in the future affairs of the Muslim world?  Do Muslims in your view have an opportunity to influence American foreign policy?

A: The last decade of the twentieth century has witnessed a thriving, vibrant, and expanding Muslim community on the American civic horizon. The Muslim community in America, six million in number, is a replica of the more than one billion Muslims of the world. The community has at least three roles to perform on this continent. One is to function as a minority group seeking to protect its rights. Another is to represent the larger Muslim Ummah by struggling to help out Muslims around the world in difficult times. The third responsibility of Muslims and the Muslim Ummah in America is to bring the wisdom of Islam to promote social justice and political responsibility in America for all citizens, as well as to participate in ecumenical efforts to restore America’s spiritual underpinnings. The combination of these three roles has made the Muslim community a multiple agenda group instead of a single-agenda political-community. 

The Muslim community in America possesses more financial, human, and high tech resources than any other Muslim community in the world. It is a fact that there are more professional Muslims in the United States than in any Muslim country. Interestingly enough and it may seem strange; the Muslims in America are also more active politically and Islamically than are Muslims in any other country. All these characteristics, plus being strategically placed in the belly of the sole super power of the world today, would give the Muslim community in America added effectiveness in its role as guardian for the future affairs of the Muslim World.

The Muslims in America are becoming a source of ideas, actions, and leadership in the following four areas that are shaping the future of the Muslim World:

1.       Helping in the development of the basic physical and culture infrastructure, including education, health, information technology, management, polity, and cultural development of various Muslim countries;

2.       Restructuring the fields of communication and channeling the flow of news from a Muslim perspective;

3.       Facilitating civilizational dialogues between Islam and the West in general and the Muslim World and the United States of America in particular; and

4.       Affecting American foreign policy toward the Muslim World.

In order to influence American foreign policy, the Muslim community has to be involved in the domestic affairs of the United States. I would like to give one example to underscore this point.  The Muslims have a universal belief that Jewish groups are controlling American foreign policy, at least in the Middle East. Half a century before achieving this “status,” the Jewish intellectuals and activists were also instrumental in shaping the domestic agenda of President Roosevelt.

The Muslim community should try to have a significant impact on this society. Three steps are necessary to achieve this goal.

Along with having advanced education in medicine, business administration, and computer sciences, the Muslims should also excel in the social sciences, law, communications, journalism, media, political science, sociology, and international relations. During this era of institution building, we should also plan to establish Muslim universities and hospitals, as well as think tanks and research centers for public policy in America.

We have Muslim advocacy groups, and their achievements are remarkable. The next stage, however, is to establish institutions working for social justice, not only for Muslims but also for the whole society. There is obvious zulm in the society in the shape of police brutality, hunger, homelessness, and broken families. The country also faces natural disasters of various types. The Muslim community, especially the relief organizations, should act collectively to eradicate the zulm and compete with other like-minded people and groups in promoting the good. Commitment to this purpose of Islam and Muslims in America is the best form of da’wa.  

In order to do all this, however, we must strengthen a unified voice of the Muslim community of America. The joint forum of the National Islamic Shura Council, which consists of the leadership of all major organizations, should become functional and it should establish an effective secretariat in Washington D.C. The Muslim leadership in America should present the Muslim agenda for domestic and international affairs, which consists of common principles derived from the Revelation of Tawhid as applied through mutual consultation in evaluating and addressing specific issues of conscience, so that Americans can better address the underlying causes rather than merely the effects of disharmony and injustice in their society.

Inward unity and outward caring for the society will ultimately give the Muslim community an opportunity to lead America and influence American foreign policy toward the other peoples of the world.

Muslim Voting Patterns and Potentials

Q: What percentage of the Muslim American population do you believe is eligible to vote?  What percentage do you believe would actually vote if the elections were held today?  Considering that we have been witnessing a decline in American voting, do you believe that the Muslim vote has a possibility of being a swing vote?

A: It is not a question of belief but a question of an estimate. Rather, in the absence of any authentic data, it can only be a mere guesstimate. Nevertheless, I can give you observations on the voting patterns and potentials of Muslims in America.

If we just look at the minimum voting age requirement of eighteen years, a vast majority of the Muslim population is eligible to vote. But four factors have curtailed their effectiveness in casting votes: 1) Many Muslim families are in the process of immigration, and it will take some time for them to become eligible for naturalization; 2) A good number of Muslims do not want to become citizens, either because they fear losing their home country citizenship or because they are convinced that the Pledge of Allegiance is against Islam;  they prefer to be only green card holders, although the recent immigration laws passed by Congress have reduced substantially the number of Muslims in this category;  3)  Ongoing conceptual and theoretical discussion on the issue of Muslims participating in a non-Muslim political system, and even on the compatibility of democracy with Islam, has made some individuals and groups, especially among indigenous and second generation Muslims, refrain from the voting process; 4) A great number of Muslims, who are eligible to vote but do not have any strong Fiqh reservations, still will not become registered voters.  Why?  The reasons may range from lack of any democratic practices in their home countries, lack of education on the importance of civic participation, and lack of procedural knowledge, to general apathy toward the prevailing political process!

The good news is that those Muslims who become registered voters tend to vote more conscientiously than the average American voter. As things are moving, especially the implementation of the recent immigration laws and increasing awareness among the members of the community, the number of eligible and registered voters will grow rapidly in the near future. There is definitely great potential that the Muslim vote, in a narrow sense, may become a swing vote, but only after a concerted effort and a comprehensive strategy. In targeted primaries and constituencies, the Muslim voters could certainly affect the outcome of the elections.

Characteristics and Differences Between Immigrants and Indigenous Muslims

Q: What is your opinion concerning the differences in the political ideals and methods of American-born Muslims and immigrant Muslims who are eligible to vote?  Do you see one group as potentially more powerful than another? What are the common issues or views of these two groups as you see them?

A: The American Muslim community is diverse. First of all, it is divided into Ansar and Muhajir (indigenous and immigrant Muslims). Among the indigenous are Afro-American and Caucasian-American Muslims, and their aspirations vary. Among immigrants, there are Arab and Ajam (non-Arab) Muslims, who have different socio-political experiences. Second-generation Muslims are also an important element of the community composition. All these sub-groups of the Muslim community have their distinct political ideas and feelings. The alarming fact is that the two main groups, indigenous and immigrants are living side by side like maraj al bahrain, two different oceans, with an invisible but strong barrier between them.

The Muslim immigrants are experienced and resourceful, and their suburban Islamic centers have grandiose structures. They have the habit of looking at a great variety of issues, both international and domestic. The indigenous Muslims, on the other hand, are less resourceful and their inner-city masjids have more humble structures, but they have more connection with the masses. They tend to see problems from the domestic perspective. For immigrants, Palestine, Kashmir, Bosnia, Kosova, and disasters in the Muslim world are more important, whereas the indigenous Muslims would give more importance to the local community’s socio-economic conditions. This does not mean that the immigrants do not care about the domestic problems, or that the indigenous Muslims do not bother with the Ummah’s crisis. But they have different preferences.

My strong belief is that both groups of the Muslim community, immigrants and indigenous, need to learn from each others’ experience. Only by working together will they be able to achieve any meaningful success in the political field. 

Separation of Church and State

Q: Will the American public view Muslim political participation as a threat to the secular establishment in America? Do you see Islamic political activism as secular or religious in nature?

A: Muslim political activism is a religious activism but it should encompass all faiths and all sectors of society. Public perception depends upon our behavior and how others will portray us in the media and other political channels. Much of the American public is hostile to any overly religious political overtures. We should adopt a strategy of selective alliance, working with various political and religious groups on different issues. If Muslims present themselves only as the champion of Muslims’ rights and not as the champion of justice, domestically and internationally, the American public would certainly feel wary of us. I would suggest that Muslims should follow the fine balance of the American Constitution, which stands for separation of church and state, on the one hand, in order to protect religious minorities from political oppression by the majority, and, on the other hand, guarantees individual freedom for everyone to bring one’s religious principles, wisdom, and commitment to bear in the public square.

The Christian Right and Faith-Based Coalitions

Q: Are there any possibilities of reconciliation between Muslim Americans and the Christian Right? Do you see a faith-based coalition as a possible influence in the Year-2000 elections?

A: My answer to both of the questions is negative. I would not rule out any positive development in the long run, but any reconciliation between Muslims in America and the Christian Right is not possible in near future. In the same way, I do not see the development of an influential faith-based coalition, at least not in the Year 2000 elections. 

Democrat vs Republican and Liberal vs Conservative

Q: Which party would benefit the most from Muslim political participation, and why? In your opinion is Islamic politics more compatible with American liberalism or American conservatism?

A: Before determining which party would benefit the most from Muslim political participation, one should look at the basis of Muslim activism and also examine which party has more capacity to attract this activism.

Three sets of issues are significant in determining the political affiliation of Muslims in America: 1) race, rights, and welfare; 2) values and religious issues; and 3) American policy in foreign and international conflicts, especially where Muslims are involved, whether or not they identify ethnically with one side or the other.  Two more factors, namely, the image of the party and personality of a candidate, are also important in determining the level of political participation by an ethno-religious group.

Both American parties have distinct policy-mixes in their bids for Muslim participation. Democrats have an edge through primarily “secular issues,” as the champion of immigrants and minority rights, to attract more Muslim votes, although some traditionalist or paleo-conservatives are the most articulate in heralding the benefits of open immigration. Republicans could claim more Muslim affiliation as the party of values, family traditions, and religious rights. Its presidential hopeful, George Bush Jr., could charm more Muslim votes compared to any of his rivals. Looking at the year 2000, the Republican Party seems to be harvesting more fruit from Muslim participation at the presidential level, while the Democratic Party will enjoy more benefits at the level of Congress. If Muslims keep their options open, however, and are involved in both parties at the grassroots level, the American society would, ultimately, be the greatest beneficiary of their participation in the political arena.

In response to your second question about the relative attraction of liberalism versus conservatism for Muslim political activists, I do not see any Muslim politics here. There is Muslim activism on the basis of international issues, minority rights, and perhaps issues of a welfare safety net. Muslim politics would be compatible with either liberalism or conservatism depending upon the nature of the issue and the debate of the day. Islamic politics would seem to be more compatible with conservatism because of religious and value issues, but becomes more compatible with American liberalism when the issues of rights, race, and the welfare of small groups are taken into consideration.

Comparison of Muslim and Jewish Communities

Q: Comparing the Muslim American community with the American Jewish community, what are their commonalities and differences, particularly with respect to their foreign policy interests? Do you see Jews and Muslims sharing similar objectives on domestic issues?

A: Once an editor of Newsday, a major metropolitan newspaper of New York City, stated to a delegation of Muslim leaders that Muslims in America are at the same stage where Jewish people were in 1920. My response, as a member of the delegation, was that, because of the advancements achieved by Jewish, Afro-American, and other minority groups, the Muslim community will be catching up very fast.

Jews suffered and struggled along with other minority groups and ultimately, after a long and continuous effort, they are now enjoying the present state of influence. Not only are they able to mold American foreign policy, but are successful in the fields of education, media, entertainment, medicine, health, law, and business. Advancement in all the nerve centers of a society are required in order to play a significant role in the decision-making process.

Both groups have faced the same problems during the immigration and post-immigration periods.  Settling in a new and sometimes hostile cultural environment, establishing religious, educational, and political institutions, facing family problems, fulfilling the dietary requirements, and experiencing controversies over the opinions of imported scholars are all familiar stories for both of them. As I stated earlier, if Muslims adopt a strategy of selective alliance on domestic issues, they will soon see Jewish groups as effective partners.

Foreign policy interests are really thorny issues in the whole equation. The Jewish community, in contrast to the Muslim community, is a single-agenda entity in so far as it considers itself the sole guardian of Israel’s security. Some of their individuals and groups have nourished, unfortunately, a conception of perpetual animosity for Palestinians, Arabs, Muslims, and even for Islam. I should also say that reciprocally this also is true for some of the Muslim individuals and groups. This state of affairs needs to be addressed. Because it is a multiple agenda community and because it focuses on bettering the larger society, the Muslim community in America is in a position to change this misconception and thereby benefit.  

Dr. Bukhari is currently Director of the Pew Foundations project, “Muslims in the American Public Square,” and Fellow, Center for Muslim-Christian Understanding, Georgetown University.