Facts On Muslim Prayer

Islamic threat as bright as the sun

But there is something transfixing about the new study, "Shari'a and Violence in American Mosques." The authors have amassed a solid bank of peer-reviewed data attesting to the presence and promotion of literature advocating violence in the majority of 100 randomly selected American mosques. And yes: that's majority of "American" mosques. Not Saudi mosques. Not Pakistani. Not Iranian. Not Turkish. Not even British mosques. There goes that post-9/11 myth — the one that tells us that American Islam is a happily assimilating creed, wholly different from the aggressive Islam transforming Europe. The new data collected by Israeli scholar Mordechai Kedar and attorney David Yerushalmi of the Center for Security Policy (and one of my 18 co-authors on the book "Shariah: The Threat to America") indicate that most American mosques are sanctioning, if not also promoting, the study of material of similar peril. For me, the six tables of data boil down to two simple and stunning facts. More than 80 percent of the mosques in the study feature Islamic literature that advocates violence. (The authors divide the "violence-positive material" into two categories: 30 percent "moderate" violence, and 51 percent "severe" violence.) Further, 85 percent of the imams recommend this literature —both lay-written and authoritative Islamic texts (not including the Quran or Sunnah, writings said to be words and deeds of Mohammed). It is a slim 19 percent of the mosques that don't feature such violent materials, and an even slimmer 15 percent of the imams who don't recommend it. I guess it is in these small fractions where we might find the real "tiny band of extremists" — perhaps among the followers of the four imams in the 100 mosques who, the authors point out in a footnote, "instructed against the study of violence-positive material." The authors follow a line of inquiry into whether signs of adherence to Shariah (Islamic law) within the mosque -- for example, sex-segregated prayer, regimented prayer lines, bearded imams — indicate the presence of inflammatory material. Take sex-segregated prayer. They found that 95 percent of the mosques where men and women pray separately contain violent literature. At the same time, however, so do 74 percent of the mosques where men and women pray together.

The data may be new, but this is the same old mistake we've made since 9/11: outsourcing our response to the ideological threat posed by Islam to "Muslim community leaders" — and usually linked to the Muslim Brotherhood. This isn't an internal Islamic problem. These alarming data on the promotion of violence within Islam in American mosques are for the wider, still non-Islamic society to address, and before it's too late. But there is something transfixing about the new study, "Shari'a and Violence in American Mosques." The authors have amassed a solid bank of peer-reviewed data attesting to the presence and promotion of literature advocating violence in the majority of 100 randomly selected American mosques. And yes: that's majority of "American" mosques. Not Saudi mosques. Not Pakistani. Not Iranian. Not Turkish. Not even British mosques. There goes that post-9/11 myth — the one that tells us that American Islam is a happily assimilating creed, wholly different from the aggressive Islam transforming Europe. The new data collected by Israeli scholar Mordechai Kedar and attorney David Yerushalmi of the Center for Security Policy (and one of my 18 co-authors on the book "Shariah: The Threat to America") indicate that most American mosques are sanctioning, if not also promoting, the study of material of similar peril. For me, the six tables of data boil down to two simple and stunning facts. More than 80 percent of the mosques in the study feature Islamic literature that advocates violence. (The authors divide the "violence-positive material" into two categories: 30 percent "moderate" violence, and 51 percent "severe" violence.) Further, 85 percent of the imams recommend this literature —both lay-written and authoritative Islamic texts (not including the Quran or Sunnah, writings said to be words and deeds of Mohammed). It is a slim 19 percent of the mosques that don't feature such violent materials, and an even slimmer 15 percent of the imams who don't recommend it. I guess it is in these small fractions where we might find the real "tiny band of extremists" — perhaps among the followers of the four imams in the 100 mosques who, the authors point out in a footnote, "instructed against the study of violence-positive material." The authors follow a line of inquiry into whether signs of adherence to Shariah (Islamic law) within the mosque -- for example, sex-segregated prayer, regimented prayer lines, bearded imams — indicate the presence of inflammatory material. Take sex-segregated prayer. They found that 95 percent of the mosques where men and women pray separately contain violent literature. At the same time, however, so do 74 percent of the mosques where men and women pray together. No wonder the authors consider the conclusions to be drawn from their survey as "dismal at best." But what will those conclusions be? What should they be? I conclude, just for starters, that there is an urgent need to halt Islamic immigration to ensure that the demographic for more such mosques doesn't grow. But having dug up the hard data on the textual embrace of Islam-inspired violence within organized Islam in America, the authors almost seem content to throw it all away: "This survey suggests that, first and foremost, Muslim community leaders must take a more active role in educating their own faith community about the dangers associated with providing a safe haven for violent literature and its promotion." The data may be new, but this is the same old mistake we've made since 9/11: outsourcing our response to the ideological threat posed by Islam to "Muslim community leaders" — and usually linked to the Muslim Brotherhood. This isn't an internal Islamic problem. These alarming data on the promotion of violence within Islam in American mosques are for the wider, still non-Islamic society to address, and before it's too late.

Muslims curse the Kuffar 17 times a day in their prayers… — Winds ...

The Beersheba Municipality has rejected a petition by the Bedouin Muslims of the Negev to pray in the old mosque of Beersheba.

The Baseiso mosque was built in 1906 by the Ottoman Empire and served as a mosque until 1950. At that time, the Israelis decided to convert the mosque into a Museum for Islamic and Israeli culture.

The High Court of Justice rejected a petition by the Negev’s Muslim Committee and the Bedouin Rights Protection Foundation to convert the museum into a mosque for local Muslims to use it for prayer.

The Municipality stated that, “an active mosque in the heart of a Jewish city is unthinkable.” They also claimed that converting the museum back into a mosque for public prayer would threaten the city’s security.

Robert Spencer explains:

Now — what about those prayers? In the course of praying the requisite five prayers a day, an observant Muslim will recite the Fatihah, the first surah of the Qur’an and the most common prayer in Islam, seventeen times. The final two verses of the Fatihah ask Allah: “Show us the straight path, the path of those whom Thou hast favoured; not the (path) of those who earn Thine anger nor of those who go astray.” The traditional Islamic understanding of this is that the “straight path” is Islam — cf. Islamic apologist John Esposito’s book Islam: The Straight Path. The path of those who have earned Allah’s anger are the Jews, and those who have gone astray are the Christians.

This is not my interpretation; it comes from the classic Islamic commentaries on the Qur’an. The renowned Qur’anic commentator  Ibn Kathir explains that “the two paths He described here are both misguided,” and that those “two paths are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why ‘anger’ descended upon the Jews, while being described as ‘led astray’ is more appropriate of the Christians.”

Ibn Kathir’s understanding of this passage is not a lone “extremist” interpretation. In fact, most Muslim commentators believe that the Jews are those who have earned Allah’s wrath and the Christians are those who have gone astray. This is the view of Tabari, Zamakhshari, the  Tafsir al-Jalalayn , the  Tanwir al-Miqbas min Tafsir Ibn Abbas , and Ibn Arabi, as well as Ibn Kathir. One contrasting, but not majority view, is that of Nisaburi, who says that “those who have incurred Allah’s wrath are the people of negligence, and those who have gone astray are the people of immoderation.

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