Yes, there’s jihad in American mosques!

Jihad American Mosques
Jihad American Mosques

According to a 2011 study, 81% of mosques in America display books that advocate violent jihad. (1) Of those mosques:

100% of the imams in those mosques promoted jihad in America.

100% of the imams in those mosques praised terror attacks against the U.S.

100% of the imams in those mosques recommended that mosque members study those books that advocate violent jihad.

98% promoted the establishment of a Caliphate in America.

78% invited guest speakers well-known for promoting violent jihad.

The study was conducted in 2011. Islamic terrorism has multiplied enormously throughout the world since the time of the study. And so has the number of Muslims immigrating into America. Where do those many thousands of Muslims go every week, and sometimes daily? To the mosque.

According to another 2011 study (2):

“By promotion of jihad, the study included literature encouraging worshipers to engage in terrorist activity and to promote the establishment of a caliphate in the United States. These materials also explicitly praised acts of terror against the West; praised symbols or role models of violent jihad; promoted the use of force, terror, war, and violence to implement the sharia; emphasized the inferiority of non-Muslim life; promoted hatred and intolerance toward non-Muslims and endorsed inflammatory materials with anti U.S. views.”

“… A disturbing 98% of mosques with severely violent texts included materials promoting financial support of terror. Those with moderately severe materials on site were not markedly different, with 97% promoting financial support of terror.”

Other studies have also noted the promotion of texts advocating violent jihad.

Wiktorowic (2005) noted that modern Muslims rely on textual works to legitimize their violent activities. The texts that these Muslims quote from are usually dated from the medieval period, for example works by ibn Kathir and Taymiyya. But violence promoting texts from the modern period are used as well, such as Maududi and Qutb. (3)

Regarding Qutb, mentioned above, whose book is found in American mosques:

Sayyid Qutb (1906-1966) wrote Milestones, the political and ideology of the current jihad movement. He used Quran and Sunna (teachings of Muhammad) to sanction violence against those who stand in the way of Islam’s expansion. The book preaches that it is the “duty” of all Muslims to fight the non-Muslim until either he is killed or until he declares his submission to Islam.

Not only is Qutb’s book found in most American mosques, it is displayed on college campuses during “Islam Week”.

Qutb’s Milestones began as a Muslim Brotherhood guidebook, but all offshoot Islamist and terrorist groups use it today – as well as the average Muslim – via the Mosque.

Regarding Maududi’s book, also found in American mosques:
Abu a’la Maududi (1903-1979) is known for his book “Jihad in Islam”. He used Quran and Sunna to legitimize violent jihad.

Maududi’s primary teaching is that Muslims are to employ force and violence to achieve Islamic Law.

Regarding ibn Kathir, d. 1373, whose Tafsir is found in American mosques:

Tafsir is a commentary on the Quran and urges Muslims to wage violent jihad against non-Muslims.

According to Gill (2007), a study on suicide bombings:

“The individual [Muslim], in search of a positive identity, joins the terrorist organization with the support of a surrounding community–usually via the mosque. Within the group, the new recruit radicalizes further. Group polarization, group conformity, group identity overrides individual identity. (4)

In a 2009 study titled “Religion and Support for Suicide Attacks”, it was concluded that a relationship definitely exists between frequency of mosque attendance and the likelihood that a person will support suicide bombings. (5)

Suicide bombings cause higher death tolls than any other terrorist method.

Another author of texts found in American mosques, al-Shaybani, a disciple of the founder of the Sunni Hanafi matthab (school of jurisprudence) taught that it was lawful for Muslims to attack non-Muslims in areas controlled by non-Muslims (i.e. non-Muslim countries) even without the approval of a Caliph (if no Caliph exists). Shaybani also teaches that it is appropriate to kill non-Muslim “civilians”.

Habeck (2006), author of “Knowing the Enemy”, states that the leading experts on Islamic Law and the four schools of Islamic Jurisprudence, all promote the view that Muslims have a duty to spread the territory of Islam until Islam rules the world. (6)

Violence against non-Muslims is a standard, legally sanctioned behavior for Muslims. It is an integral part of the teachings in the Quran and well documented throughout Islamic history. Violence and jihad continues to this day to be accepted features of modern Islam because it is advocated in the Quran and Sunna and top Islamic scholars, both ancient and modern, reinforce the principles.

In 2007, a report conducted by the New York Police Department entitled, “Radicalization in the West”, the NYPD identified the implementation of Islamic Law (sharia) and the establishment of a global Islamic State (Caliphate) as the driving Jihadi ideology behind jihadists in America. (7)

The report stated that regular attendance at a Salafi mosque is a key indicator of “radicalization” of Muslims towards jihad. Salafists follow Sharia (Islamic Law) and there is no disagreement in the Sharia on its definition and obligation of jihad. Jihad is obligatory for all Muslims.

The NYPD report also identified “signatures” of radicalization. Signatures for men are wearing traditional Islamic clothing, growing a beard, and for women, wearing the veil or headscarf.

Sageman (2004), “Understanding Terror Networks”, found that: 97% of jihadis adhere to Islamic Law and that this adherence is measured in observable behavior including the wearing of Islamic garb, head scarf, and growing an Islamic beard. (8)

Sunna Beards: short/trimmed mustaches but the beards are often unkempt. “Cut the mustaches short and leave the beard as it is.” Bukhari 7:781

Henna Beards: Muslim men who dye their beards red are identifying themselves with the Prophet Mohammad.

Hijabs, Veils, Burkas: The greater degree to which a Muslim woman covers herself is indicative of the level of her Sharia adherence.

Americans are misled into thinking mosques are a place of worship or prayer. The mosque’s primary purpose is the promotion of Islamic Doctrine. Islamic Doctrine requires the application of Islamic Law within the mosque’s “geographical reach”.

The Islamic Doctrine of Immigration is a primary reason for mosque building. When Muslims immigrate, they are to find or create a mosque and promote Islamic Doctrine in the surrounding community.

Islamic Doctrine regarding IMMIGRATION
Muslims must form a separate body and keep their own laws and eventually make the host country comply with Islamic laws. They must never integrate with the native society.

Muslim immigration is considered to be a transitional period of preparation for changing the native society from an open society to an Islamic society.

According to the teachings of Muhammad, Muslims are forbidden to immigrate to a non-Muslim country if they are doing it to pursue the goal of their own personal gain. But if they immigrate with the ultimate goal of spreading Islam and making Islam victorious, then they are allowed personal gain.

The Quran contains a political, warlike ideology complete with instructions and strategies on jihad. The discussions and lectures that take place inside a mosque are based on the Quran’s instructions of how to subjugate a non-Muslim native population. The lectures are based on what strategy to use to implement the goals as set forth in the Quran—to subjugate the world to Islam.

Sources – References

(1) Kedar, Mordechai and David Yerushalmi. “Sharia Adherence Mosque Survey: Correlations between Sharia Adherence and Violent Dogma in U.S. Mosques.” Perspectives on Terrorism, vol. 5, no. 5-6: 2011.

(2) Kedar and Yerushalmi: “Shari’a and Violence in American Mosques” Middle East Quarterly, Summer: 2011

(3) Wiktorowicz, Quintan. A Genealogy of Radical Islam. Studies in Conflict and Terrorism, vol. 28:75-97: 2005.

(4)  Gill, Paul. “A Multi-Dimensional Approach to Suicide Bombing.” International Journal of Conflict and Violence, vol. 142, pgs. 142-59: 2007.

(5)  Ginges, Jeremy, Ian Hansen and Ara Norenzayan. “Religion and Support for Suicide Attacks.” Psychology Science, vol. 20, no. 2, pgs 224-30: 2009.

(6)  Habeck, Mary. Knowing the Enemy. In American Diplomacy: Foreign Service Dispatches and Periodic Reports on U.S. Foreign Policy. January 2006.

(7)  Silber, Mitchell D. and Arvin Bhatt. Radicalization in the West: The Homegrown Threat. New York: New York City Police Department, 2007.

(8)  Sageman, Marc. Understanding Terror Networks. Foreign Policy Research Institute: November 1, 2004.

Originally published at CheriBerens.

Cheri Berens lives in Egypt working as a researcher for the Egyptian Ministry of Culture. She experienced Egypt’s 2011 and 2013 revolutions and witnessed the Muslim Brotherhood takeover and violence that followed.