An email asking what I, as a Muslim, thought of the Manchester massacre is how I learned of the attack.

The suspicion that I may sympathize reveals the insidious nature of Islamophobia. The inferences that Islam (and not a deviation) endorses such heinous acts is dangerous.

One may argue that this belief is reasonable given the many terrorist acts carried out in the name of Islam. Indeed, since the beginning of Ramadan there have been more than 25 Muslim-linked terrorist attacks. The London terrorists, for instance, allegedly shouted “this is for Allah,” as if God needed another dead body.

This raises the question: Why is their self-labeling of their murderous rampage as “Islamic” accepted, while the rejection of such acts by a clear majority of Muslims is not given the same deference?

Muslim children are taught that in Ramadan one doesn’t even talk back in anger, let alone harm others. These kids will refer you to the Qur’an, which equates the killing of one innocent to killing all of humanity, and some may even recite the prophet’s strict rules of engagement for war, which some legal scholars laude for its relative progressiveness at the time. Yet the terrorist view is legitimated.

Numerous scholars have documented thousands of fatwas (Islamic opinions) against terrorism. Recently, a student even compiled and archived more than 800 pages of condemnations for her class. Yet, it is never enough.

Here is some food for thought.

First, no community or group is asked to apologize for its fringe. Christianity has been used by Crusaders, the KKK and other white supremacists, and even anti-abortion activists. In recent times, Anders Breivik and Timothy McVeigh both killed dozens partly in the name of Christianity.

Ergo for some Buddhist terrorists in Myanmar and Sri Lanka, Hindu fanatics in India, or Jewish extremists in the Occupied Territories. Atheists, animal rights and even environmental activists also have their share. Yet, there is no guilt by association, and rightly so.

As recently as last year U.S. law enforcement agencies confirmed that right-wing extremists posed a bigger threat than radicalized Muslims. While in Canada, Barbara Perry released findings of her 30-year study, which showed 120 attacks from right-wing groups in contrast with 7 by Muslim extremists.

The double standard is not lost on many, but given the Islamophobic climate it is wise for Muslims to continue with their condemnation mantra.

Second, Muslims oppose terrorism because it is antithetical to their beliefs, but also because they are victimized thrice: by terrorists, by Islamophobes and by those fighting terrorists (security profiling, drone strikes, ETC.). I don’t often quote President Trump approvingly, but as he said during his Saudi speech, “[m]ore than 95 per cent of the victims of terrorism are themselves Muslim.”

And it’s not just talk. In fact, the Manchester bomber and at least one of the London attackers were reported to authorities by Muslims, and they were even thrown out of mosques. More than 130 Imams have also refused to lead their funeral prayers.

Third, extremist recruits have poor knowledge of Islam, according to leaked Daesh documents. This is confirmed by western intelligence, including MI5, and even the United States Institute for Peace. Indeed, leading terrorism experts, including Olivier Roy and Robert Pape, have demonstrated that it is not Islam but politics that drive terrorism.

Fourth, it appears that many are rationalizing hate against Islam because of terrorist attacks. If you can understand how terrorist attacks in the “West” can radicalize some westerners, but can’t quite grasp why bombing runs and attacks on the “Muslim world” can radicalize some Muslims then we will never get to the root.

Finally, the fear felt by many is also real. Muslims must be more proactive in undermining some of the classical texts glorifying violence. The peaceful vision of the Qur’an must be harnessed to challenge some of the existing violent narratives. It exists at the scholarly level, but it must also trickle down to the masses in a more concerted way. Imams must deconstruct and contextualize the violent rhetoric found in juristic works, some of which is attributed to the Prophet and adopted uncritically by far too many.

Given the growing marginalization, victimization and alienation felt by many Muslim youth and the lack of proper Islamic education, we can no longer assume that these extremist teachings will fade away on their own.

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Until we tackle this problem holistically, condemnations will get us nowhere.