9/11 & Weightlifting
By: Sardar Anees Ahmad

For more than two years, I have been going to a barn to lift weights. The door’s hinges are about to fall off, the equipment is rusty, the leather seats are worn, and wood has to be chopped for the stove in the winter. John, a rugged, 50-year-old (or, as he alleges, 49-year-old) Irish-German and Carmine, a tattooed, 36-year-old, die-hard Italian own most of the equipment and bench press near 400 lbs. Aside from improving my physique, I’ve learned a lot as a result of our meetings over the past few years – particularly about what it means to be a Muslim-American.

My experience is telling. I met Carmine through John – the two having known each other for years – but both were reserved towards me for some time. Both are blue-collar workers – John is a contractor and Carmine a factory worker – and our conversations are as varied as are our backgrounds. Favorite American? I say Alexander Hamilton, John says President Eisenhower, Carmine says his grandmother. Evolution? I say yes, John says no, Carmine says who cares. The political process? I say it needs improvement, John says it’s good, Carmine says, “What process?” Sarah Palin? Well, there’s that.

When the discussion turns to Islam, however, things change.

Pew reported in August 2010 that less than 50% of Americans are acquainted with a Muslim and nearly 40% hold an unfavorable view of Islam. Despite the existence of certain prejudices, life as a Muslim living in a small American town has not been that difficult. After 9/11, people visited my father’s pharmacy to see if anyone had harassed him and churches opened their doors to us in an effort to understand who defines Islam. Still, numbers don’t lie. While many feel as though I, as an individual, am trustworthy, Islam must be at least partly responsible for the actions of misguided Muslims. My experience is a microcosm of the current situation of Islam in America. And this is how John and Carmine approach Islam: with ambivalence.

Why, in a country knownfor its inclusiveness and diversity, has Islam had a difficult time assimilating?

The answer is relevant to Muslim-Americans and Americans alike: one has to demonstrate the effects of Islam primarily through personal example, not data and debate. Citing the Quran proved largely ineffective in convincing John and Carmine that I am a Muslimerican. Reminding them, however, that I have friends – Muslim and non-Muslim – in the military or that my community – the Ahmadiyya Muslim Community – has launched a nationwide “Muslims for Life” blood drive campaign (www.muslimsforlife.com) this 9/11 proved fruitful. While debating if one can be both Muslim and moderate, I recalled the story of two brothers – Prof. Abbas bin Abdul Qadir and Dr. Aqeel bin AbdulQadir. Both were advocates for the separation of mosque and state, championing of women’s rights, service of the less fortunate, and practicing Ahmadi Muslims living in Pakistan. I noted that when extremists shot and bludgeoned Abbas to death and stabbed Aqeel to death, no relative or friend retaliated. The story didn’t have much resonance until I said that the two murdered men were mygrandfather and granduncle.

We still have, and will continue to have, our disagreements. For example, while discussing American foreign policy in the AfPak region, the two suggested America should make a crater out of the area. But as time has gone by we have met each other’s families, and shared many things with one another – some extremely private. Also, John said he would allow his child to marry a Muslim, Carmine wants me to meet his grandmother, and I’ve learned to listen more and explain less.

With 9/11’s 10th anniversary marking an increased American ambivalence towards Islam, Muslim-Americans will have to do some heavy lifting and take to the grassroots to dispel Americans fears about Islam. Americans, in turn, must do one thing – let us in.