A random survey of 100 representative mosques in the U.S. was
conducted to measure the correlation between Sharia adherence and dogma calling
for violence against non-believers. Of the 100 mosques surveyed, 51% had texts
on site rated as severely advocating violence; 30% had texts rated as
moderately advocating violence; and 19% had no violent texts at all. Mosques
that presented as Sharia adherent were more likely to feature violence-positive
texts on site than were their non-Sharia-adherent counterparts. In 84.5% of the
mosques, the imam recommended studying violence-positive texts. The leadership
at Sharia-adherent mosques was more likely to recommend that a worshipper study
violence-positive texts than leadership at non-Sharia-adherent mosques. Fifty-eight
percent of the mosques invited guest imams known to promote violent jihad. The
leadership of mosques that featured violence-positive literature was more
likely to invite guest imams who were known to promote violent jihad than was
the leadership of mosques that did not feature violence-positive literature on
mosque premises.
…This survey serves as empirical support for anecdotal studies
that have noted a connection between highly Sharia-adherent mosques and the
recruitment of those among their respective worshippers who commit political
violence in the name of Islam. The mosque leadership of some highly
Sharia-adherent mosques with known terrorist connections have praised suicide
bombers and the mosques have sold literature that advocated violence against
disfavored groups.
This survey’s results help to provide insight into the role that
Sharia-adherent behaviors possibly play in defining group identities, creating
an us-versus-them outlook, and projecting violence against outgroups such as
the West and non-Muslims, which is mirrored by the Sharia literature found in
the mosques prone to violent literature. The mosques where greater indicia of
Sharia-adherent behaviors were observed were more likely to contain materials
that conveyed a positive attitude toward employing violent jihad against the
West and non-Muslims than were mosques where more Western, assimilative
behaviors were observed. These materials may be instrumental in drawing a fault
line between the ingroup of devout, Sharia-adherent Muslims and the outgroup
comprised of non-Muslims and those Muslims who embrace Western values.
The fact that “spiritual sanctioners” who help individuals become
progressively more radicalized are known to be connected to highly
Sharia-adherent mosques is another concern in addition to the presence of
violence-positive texts at these mosques. The imams at Sharia-adherent mosques
are far more likely to recommend that their worshippers study materials that
promote violence. A recommendation from a respected religious leader that a
worshipper study violence-promoting legal and normative literature may
legitimatize the material’s message that it is acceptable to use violence
against outgroup members. Additionally, receiving permission from a religious
leader to immerse oneself in materials that promote violence against outgroup
members may serve as tacit permission to employ violence against an outgroup.
Mosques where greater indicia of Sharia-adherent behaviors are
observed also manifest behaviors that are at least sympathetic to violent jihad
and those who commit violent jihad. Mosques where the greatest indicia of
Sharia-adherent behaviors were observed were the mosques most likely to contain
materials holding positive views of violent jihad. In almost every instance,
the imams at these mosques where violence-positive materials were available recommended
that worshippers at their mosques study texts that promote violence. These same
highly Sharia-adherent mosques where violence-positive materials were
present—almost without exception—engaged in activities that promoted violent
jihad and were several times more likely to invite guest preachers who were
known to have supported violent jihad than were mosques in which
violence-positive materials were not available.
—Dr.
Mordechai Kedar and David Yerushalmi, Esq., “Sharia Adherence Mosque Survey: Correlations between Sharia Adherence and
Violent Dogma in U.S. Mosques” in Perspectives On Terrorism 5
(2011) HT: Center For Security Policy
