Sunday, November 28, 2010

Officials: Fire set at Oregon Islamic center where Portland bomb plot suspect worshiped

12:41 PM No comments

JONATHAN COOPER, NIGEL DUARA

Associated Press

2:26 PM CST, November 28, 2010

CORVALLIS, Ore. (AP) — Anger over a Somali-born teen's failed plan to blow up a van full of explosives during Portland's Christmas tree lighting ceremony erupted in arson on Sunday when a fire damaged an Islamic center frequented by the suspect, authorities said.

Police don't know who started the blaze or exactly why, but they believe the Islamic center in Corvallis was targeted because terror suspect Mohamed Osman Mohamud, 19, occasionally worshipped there.

Yosof Wanly, the imam at the Salman Alfarisi Islamic Center, said he was advised by friends to take his family out of their home because of the potential threat of hate crime, and members decried the alleged arson attack. No one was injured, and the fire was contained to one room.

"We know how it is, we know some people due to ignorance are going to perceive of these things and hold most Muslims accountable," Wanly said. "We do what we can, but it's a tough situation."

The failed attack on Portland's Christmas tree lighting ceremony on Friday is testing tolerance in what has typically been a state accepting of Muslims, and the FBI warned it would not accept retribution for Mohamud's alleged plot.

The agency was working closely with leadership at the center as agents investigated the fire, said Arthur Balizan, Special Agent in Charge of the FBI in Oregon. A $10,000 reward was offered for information leading to an arrest.

Ahson Saeed, 25, who worships at the center, called the fire "a heinous act."

The fire was reported at 2:15 a.m., and evidence at the scene led authorities believe it was set intentionally, said Carla Pusateri, a fire prevention officer for the Corvallis Fire Department.

After daybreak, members gathered at the Corvallis center, where a broken window had been boarded up.

"I've prayed for my family and friends, because obviously if someone was deliberate to do this, what's to stop them from coming to our homes and our schools?" said Mohamed Alyagouri, a 31-year-old father of two, who worships at the center. "I'm afraid for my children getting harassed from their teachers, maybe from their friends."

Mohamud was being held on charges of plotting to carry out a terror attack in Portland. He is scheduled to appear in court on Monday, and it wasn't clear if he had a lawyer yet.

On Friday, he parked what he thought was a bomb-laden van near the ceremony and then went to a nearby train station, where he dialed a cell phone that he believed would detonate the vehicle, federal authorities said. Instead, federal authorities moved in and arrested him. No one was hurt.

Authorities have not explained how Mohamud, an OSU student until he dropped out on Oct. 6, became so radicalized. Mohamud graduated from high school in Beaverton, although few details of his time there were available Saturday.

Wanly described him as a normal student who went to athletic events, drank the occasional beer and was into rap music and culture. In the days leading up to his arrest Friday, however, Mohamud's friends thought he appeared at edge, Wanly said.

"He seemed to be in a state of confusion," Wanly said. "He would say things that weren't true. He'd say 'I'm going to go get married,' for example. He wasn't going to go get married."

Officials said Mohamud had no formal ties to foreign terror groups, although he had reached out to suspected terrorists in Pakistan.

FBI agents say they began investigating after receiving a tip from an unidentified person who expressed concern about Mohamud. Wanly said Mohamud was religious but didn't come to the mosque consistently.

Beginning in August 2009, court documents allege, Mohamud began e-mail communications with a friend overseas who had studied in Oregon, asking how he could travel to Pakistan and join the fight for jihad.

The e-mail exchanges led the FBI to believe that Mohamud's friend in Pakistan "had joined others involved in terrorist activities" and was inviting Mohamud to join him, prosecutors said.

Mohamud tried to board a flight to Kodak, Alaska, on June 14 from Portland but wasn't allowed to board and was interviewed by the FBI, prosecutors said. Mohamud told the FBI he wanted to earn money fishing and then travel to join "the brothers." He said he had previously hoped to travel to Yemen but had never obtained a ticket or a visa.

Less than two weeks later, an agent e-mailed Mohamud, pretending to be affiliated with one of the people overseas whom Mohamud had tried to contact.

Undercover agents then set up a series of face-to-face meetings with Mohamud at hotels in Portland and Corvallis.

During their first meeting on July 30, Mohamud told an agent there were a number of ways he could help "the cause," ranging from praying five times a day to "becoming a martyr."

Mohamud replied he "thought of putting an explosion together but that he needed help doing so," the documents said.

At a second meeting on Aug. 19 at a Portland hotel, the agent brought another undercover agent, the documents said, and Mohamud told them he had selected Pioneer Courthouse Square for the bombing.

On Nov. 4, in the backcountry along Oregon's coast, agents convinced Mohamud that he was testing an explosive device — although the explosion was controlled by agents rather than the youth.

The affidavit said Mohamud was warned several times about the seriousness of his plan, that women and children could die, and that he could back out.

Prosecutors say after the trip to the backcountry, Mohamud made a video in the presence of one of the undercover agents, putting on clothes he described as "Sheik Osaka style:" a white robe, red and white headdress, and camouflage jacket. He read a statement speaking of his dream of bringing "a dark day" on Americans and blaming his family for getting in the way.

Friday, an agent and Mohamud drove into downtown Portland to the white van that carried six 55-gallon drums with detonation cords and plastic caps, but all of them were inert.

Authorities said they allowed the plot to proceed to obtain evidence to charge the suspect with attempt.

Tens of thousands of Somalis have resettled in the United States since their country plunged into lawlessness in 1991, and the U.S. has boosted aid to the country.

Wanly, the imam at the Corvallis center, said the local populace has long been accepting of Muslims.

"The common scene here is to be very friendly, accepting various cultures and religions," Wanly said. "The Islamic center has been here for 40 years, it's more American than most Americans with regards to age."

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Duara reported from Portland. Associated Press writers William McCall and Tim Fought also contributed to this report.

Muslim orphans caught between Islamic, Western law

11:21 AM 1 comment

By RACHEL ZOLL
The Associated Press
Sunday, November 28, 2010; 12:33 PM

-- Helene Lauffer knew Muslim children - orphaned, displaced, neglected - needed homes in the United States. She knew American Muslim families wanted to take them in.

But Lauffer, associate executive director of Spence-Chapin, one of the oldest adoption agencies in the country, couldn't bring them together.

The problem was a gap between Western and Islamic law. Traditional, closed adoption violates Islamic jurisprudence, which stresses the importance of lineage. Instead, Islam has a guardianship system called kafalah that resembles foster care, yet has no exact counterpart in Western law.

The differences have left young Muslims with little chance of finding a permanent Muslim home in America. So Lauffer sought out a group of Muslim women scholars and activists, hoping they could at least start a discussion among U.S. Muslims about how adoption and Islamic law could become compatible.

"At the end of the day, it's about trying to find families for kids," said Lauffer.

Lauffer is not alone in raising the issue. As Muslim communities become more established in the United States, pressure is building for a re-examination of Islamic law on adoption.

Refugee children from Afghanistan, Iraq and elsewhere are being resettled here. Muslim couples who can't conceive want to adopt but don't want to violate their faith's teachings. State child welfare agencies that permanently remove Muslim children from troubled homes usually can't find Muslim families to adopt them because of the restrictions in Islamic law.

"I get all kinds of families who come to me for fertility issues. They want to adopt and they want to adopt Muslim children and I'm thinking this is a crime that they can't," said Najah Bazzy, a nurse and founder of Zaman International, a humanitarian service group in Dearborn, Mich. "No one is going to convince me that Islam makes no allocation for this. Either somebody is not interpreting it right, or it needs to be reinterpreted."

Mohammad Hamid, a clinical psychologist and co-founder of the Hamdard Center, a social service agency in the Chicago area that has many Muslims among its clients, said he regularly received requests from American Muslims for advice on how they could adopt.

"We don't tell them it's Islamic or un-Islamic," said Hamid, whose nonprofit does not handle adoptions. "Our job is to facilitate the process. We believe if the child can be adopted, you are saving a child."

The prohibition against adoption would appear contrary to the Quran's heavy emphasis on helping orphans. The Prophet Muhammad's father died before his son was born, so the boy's grandfather and uncle served as his guardians, setting an example for all Muslims to follow.

However, Islamic scholars say the restrictions were actually meant to protect children, by ending abuses in pre-Islamic Arabic tribal society.

Ingrid Mattson, professor of Islamic studies at Hartford Seminary in Connecticut, said adoption in that period had more in common with slavery. Men would take in boys, then erase any tie between the child and his biological family. The goal was to gather as many fighters as possible as protection for the tribe. Orphans' property was often stolen in the process.

As a result, Muslims were barred from treating adopted and biological children as identical in naming or inheritance, unless the adoptee was breast-fed as a baby by the adoptive mother, creating a familial bond recognized under Islamic law.

When an orphan reaches puberty, the Islamic prohibition against mixing of the sexes applies inside the home of his or her guardians. Muslim men cannot be alone with women they could potentially marry, and women must cover their hair around these men. Islamic law sets out detailed rules about who believers can and cannot marry, and an orphan taken in from another family would not automatically be considered "unmarriageable" to his siblings or guardians.

For these reasons and others, Muslim countries only rarely allow international adoption.

"There hasn't been a concerted push to open doors for Muslim orphans because the expectation would be that those efforts would fall flat," said Chuck Johnson, chief executive of the National Council for Adoption, a policy group in Alexandria, Va.

Advocates for a new interpretation of Islamic law are more hopeful, at least about the prospect for a different approach to the issue in the United States. Mattson argues that the flexibility in Islamic law for accommodating local cultures and customs can lead to a solution.

Open adoption, which keeps contact between the adoptee and his biological family, is seen as one potential answer. In New South Wales, Australia, child welfare officials created an outreach program to Muslims emphasizing that Australian adoptions are open and adopted children can retain their birth names. The New South Wales program is the only well-known adoption campaign targeting a Muslim minority population in a Western country.

The Muslim women scholars Lauffer consulted in New York, who meet annually as a shura (advisory) council, tackled the complexities of modesty rules inside the home. They debated whether Muslim adoptees in the West could be considered Islamically "unmarriageable" to their siblings or guardians, since Western governments classify adoptees the same as blood relatives. The shura council will soon release a statement on the issue through its organizing body, the Women's Islamic Initiative in Spirituality and Equality.

It's unclear how successful their efforts can be. There is no central authority in Islam to hand down a ruling on adoption. Muslims consult individual scholars, or, in the United States, seek an opinion from an imam at their local mosque.

Catherine England, a Muslim who teaches in the Seattle area, adopted four children after she and her husband learned they could have no children of their own. One of her children is an orphan from Afghanistan. Two others are biological siblings.

"I felt that my understanding - and this is entirely my understanding - is that what is forbidden in Islam is closed adoption," said England, who converted to Islam more than three decades ago. She consulted a Muslim scholar who she said affirmed her view that open adoption was allowed.

Lauffer hopes to hear more stories like England's soon.