And no, that’s not jihad in the sense of the inner struggle against sin and weakness. It means the use of violence to achieve the impostion of sharia law and the establishment of a caliphate.
“The Soldier’s Prayer,” written in 1912 by Turkish nationalist poet Ziya Gokalp:
The minarets are our bayonets, the domes our helmets, the mosques our barracks and the faithful our army.
During August 2007, the New York City Police Department (NYPD) released “Radicalization in the West — The Homegrown Threat.” This insightful 90-page report evaluated the threat that had become apparent since 9/11/2001, analyzing the roots of recent terror plots in the United States, from Lackawanna in upstate New York to Portland, Ore., to Fort Dix, NJ. Based upon these case-study analyses of individuals arrested for jihadist activity, the authors concluded that the “journey” of radicalization that produces homegrown jihadists began in so-called “Salafist” (“fundamentalist” to non-Muslims) mosques characterized by high levels of Sharia—Islamic Law—adherence.
The landmark study just published, “Sharia and Violence in American Mosques” (Kedar M, Yerushalmi D. The Middle East Quarterly, Summer 2011, Vol. 18, No. 3, pp. 59-72) sought to expand considerably upon the NYPD’s post-hoc, case study approach—systematically gathering objective survey data, with much greater methodological rigor—and address these two a priori questions: I) Is there a robust association between observable measures of religious devotion, coupled to Sharia-adherence in US mosques, and the presence of violence-sanctioning materials at these mosques?; and II) Is there a robust association between the presence of violence-sanctioning materials at a mosque, and the advocacy of jihadism by the mosque’s leadership via recommending the study of these materials, or other manifest behaviors? …
In brief, survey data were collected from a nationally representative, random statistical sample of 100 US mosques, covering 14 states, and the District of Columbia. …
The study’s results provide clear—and ominous—affirmative answers to the a priori questions posed. Sharia-adherence was strongly associated with the presence of jihad-violence sanctioning materials, and the presence of jihad-violence sanctioning materials was in turn robustly associated with advocacy of jihadism by mosque imams—religious leaders. This key summary finding was highlighted by the authors:
…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.
Thus 81% of this statistical sample representative of US mosques were deemed as moderately (30%) to highly (51%) supportive of promulgating jihad violence to impose Shari’a.
Even more disturbing is the fact that only 4.7% of regular Muslim worshippers attend a mosque where no violent jihadist materials are available, because the Sharia/Caliphate/Jihad supporting mosques are better attended.
It would be interesting to see a similar survey of mosques in Australia.