In 1998, Sheikh Muhammad Hisham Kabbani, a Sufi leader, visited 114 mosques in the United States. Then he gave testimony before a State Department Open Forum in January 1999, and asserted that 80% of American mosques taught the “extremist ideology.”
Then there was the Center for Religious Freedom’s 2005 study, and the Mapping Sharia Project’s 2008 study. Each independently showed that upwards of 80% of mosques in America were preaching hatred of Jews and Christians and the necessity ultimately to impose Islamic rule.
And now comes yet more confirmation that mosques in the U.S. are teaching these things, and again the percentage is remarkably similar: around 80% of mosques are found to be teaching jihad warfare and Islamic supremacism.
This study is extensive and detailed. Look over all the data. Above all, call upon your elected officials and the media to take notice — at very least, to ask pointed questions from local mosque leaders about the books they’re using and what they’re teaching in general. Call on them to require honest, verifiable answers.
It is likely, however, that this study, like the three preceding ones that I mentioned above, will be ignored. But don’t let that happen. Our freedoms depend on it.
“Shari’a and Violence in American Mosques,” by Mordechai Kedar and David Yerushalmi in Middle East Quarterly, Summer 2011:
Works by several respected jurists and scholars from the four major Sunni schools of jurisprudence, dating from the eighth to fourteenth centuries, are all in agreement that violent jihad against non-Muslims is a religious obligation. Such behavior is normative, legally-sanctioned violence not confined to modern writers with a political axe to grind. Nor does its presence in classical Muslim works make it a relic of some medieval past. While Umdat as-Salik (Reliance of the Traveler) may have been compiled in the fourteenth century, al-Azhar University, perhaps the preeminent center of Sunni learning in the world, stated in its 1991 certification of the English translation that the book “conforms to the practice and faith of the orthodox Sunni community.” While addressing a host of theological matters and detailed instructions as to how Muslims should order their daily routine to demonstrate piety and commitment to Islam, this certified, authoritative text spends eleven pages expounding on the applicability of jihad as violence directed against non-Muslims, stating for example:
The caliph “¦ makes war upon Jews, Christians, and Zoroastrians “¦ provided he has first invited them to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax.
The caliph fights all other peoples until they become Muslim “¦ because they are not a people with a book, nor honored as such, and are not permitted to settle with paying the poll tax.
The Fiqh as-Sunna and Tafsir Ibn Kathir are examples of works that were rated “moderate” for purposes of this survey. The former, which focuses primarily on the internal Muslim community, the family, and the individual believer and not on violent jihad, was especially moderate in its endorsement of violence. Relatively speaking, the Fiqh as-Sunna expresses a more restrained view of violent jihad, in that it does not explicitly call for a holy war against the West even though it understands the Western influence on Islamic governments as a force that is destructive to Islam itself.
Nonetheless, such texts do express positive views toward the use of violence against “the other,” as expressed in the following:
Ibn Abbas reported that the Prophet, upon whom be peace, said, “The ties of Islam and the principles of the religion are three, and whoever leaves one of them becomes an unbeliever, and his blood becomes lawful: testifying that there is no god except God, the obligatory prayers, and the fast of Ramadan.” “¦ Another narration states, “If anyone leaves one of [the three principles], by God he becomes an unbeliever, and no voluntary deeds or recompense will be accepted from him, and his blood and wealth become lawful.” This is a clear indication that such a person is to be killed.
Similarly in Tafsir Ibn Kathir:
Perform jihad against the disbelievers with the sword, and be harsh with the hypocrites with words, and this is the jihad performed against them.
The survey’s findings, explored in depth below, were that 51 percent of mosques had texts that either advocated the use of violence in the pursuit of a Shari’a-based political order or advocated violent jihad as a duty that should be of paramount importance to a Muslim; 30 percent had only texts that were moderately supportive of violence like the Tafsir Ibn Kathir and Fiqh as-Sunna; 19 percent had no violent texts at all.
Be sure to read it all, and to keep it close at hand as a resource.