The preamble is important.
The
Muslims have pulled the wool over the ignorant infidels eyes! That
means 96% of the Americans and especially the msm. Two percent know
exactly what it means because they are Muslim or are in our national
government. Then, there is that one percent of us.
The first listed activity is “religious services and education”. BUT,
we who have some background know that is part and parcel of their war
manual (Muruna, Taqiyya, al-Taysir, etc.) and training for military
conquest (Jihad). Please respect what Islam teaches and DEMANDS.
Do you think I am being too harsh to say that?
With regard to Clare Lopez’s article: it is BRILLIANT, accurate, very well documented and clear.
Please
do not reply to this article unless you have read it in entirety. On
the other hand, if you do not respond or share this in some way, I will
assume you do not care about your children’s future or the future of
this country. Please save this for reference so you can appear smart, too.
Do you think I am being too harsh?
Don S.--Guest Post
Muslims have learned to take full advantage of the Western belief that a masjid
[islamic mosque] is somehow a "holy" place, on par with a Christian
cathedral or a Jewish temple. As with islam in general, the "religious"
function of a mosque (such as it may be) is not even secondary; it is
far below that on its list of purposes.
Those "other uses" explain why a population which may be fewer than 3 million muslims in the USA requires more than 2100 mosques (as of 2010), a number which is rapidly increasing. It is estimated that as many as 80% [probably more] of these mosques are financed and led by fundamentalist Saudi Wahhabi imams.
According to the builders of the $100,000,000 15-acre mega-mosque coming to Langham, MD, the new structure will have no less than a dozen functions -- and they didn't mention military planning, propaganda, missionary activity, political intrigue, combat training and jihadist activities.
Those "other uses" explain why a population which may be fewer than 3 million muslims in the USA requires more than 2100 mosques (as of 2010), a number which is rapidly increasing. It is estimated that as many as 80% [probably more] of these mosques are financed and led by fundamentalist Saudi Wahhabi imams.
According to the builders of the $100,000,000 15-acre mega-mosque coming to Langham, MD, the new structure will have no less than a dozen functions -- and they didn't mention military planning, propaganda, missionary activity, political intrigue, combat training and jihadist activities.
Turkish American Culture and Civilization Center will include facilities for activities relating to:
- Religious services and education
- Turkish language education
- Turkish history lectures
- Turkish culinary arts classes
- Cultural exchange
- Recreation, sports, and health
- U.S. immigration and citizenship
- Women’s equality and empowerment education
- Civic engagement and public advocacy
- Business, commerce and trade development
- Spiritual wellness
Read more at http://www.wnd.com/2013/08/100-million-mega-mosque-coming-to-this-state/#X7VgWDYlMFb4cmrq.99
According to Muslim estimates, up to 80 percent of mosques in the U.S. are owned, operated and led by Wahhabis.
Read more at http://www.wnd.com/2013/08/100-million-mega-mosque-coming-to-this-state/#II3irL01EzCwhRVj.99
Read more at http://www.wnd.com/2013/08/100-million-mega-mosque-coming-to-this-state/#II3irL01EzCwhRVj.99
According to Muslim estimates, up to 80 percent of mosques in the U.S. are owned, operated and led by Wahhabis.
Read more at http://www.wnd.com/2013/08/100-million-mega-mosque-coming-to-this-state/#II3irL01EzCwhRVj.99
Read more at http://www.wnd.com/2013/08/100-million-mega-mosque-coming-to-this-state/#II3irL01EzCwhRVj.99
-- Eliyahu
LAN ASTASLEM
I WILL NOT SUBMIT TO ISLAM!
LAN ASTASLEM
I WILL NOT SUBMIT TO ISLAM!
THE MOSQUE: CENTER OF RELIGION, POLITICS AND DOMINANCE
by Clare M. Lopez http://www.think-israel.org/lopez.mosquecenter.html
Islamic-style authoritarianism is the dominant characteristic shared by both the military and the Muslim Brotherhood, theocrats and non-theocrats: one or the other must be dominant. The cannot share power. One side or the other must come out on top. Both of these conflicts, in Syria and Egypt, are, at their base, about the inseparability of Mosque and State in Islam, and the burning zeal of those believers who have no tolerance for Arab and Muslim regimes they see as allowing the two to function apart.
News
reports out of Syria are airing graphic footage of extensive interior
damage to the historic Khalid Ibn Al-Walid Mosque[1] in Homs. Syrian
government troops, backed by Hizballah fighters, captured the mosque
from Free Syrian Army (FSA) forces on July 27, 2013 in heavy fighting
that has engulfed the northern Homs neighborhood of Khaldiyeh.
Although
the mosque holds little strategic value to the Sunni rebels, it holds
great symbolic status as the centuries-old mausoleum of Khalid Ibn
Al-Walid, revered by Muslims as a companion of Muhammad, as well as
commander of the Islamic military forces that conquered Syria after the
defeat of the Christian Byzantine forces at the 636 CE Battle of
Yarmouk. Syrian television footage[2] showed the dome of the mausoleum
had been knocked out in the recent fighting, causing heavy fire damage
to the interior, with debris strewn across the floor. Clearly, the
mosque assault by Syrian forces loyal to the Alawite regime of Bashar
al-Assad, with back-up support from Shi'ite Hizballah, was intended to
incite intra-Islamic sectarian rage from the Sunni rebels.
The
extent to which that objective will now be met remains to be seen, but
is reminiscent of the February 22, 2006 bombing of the great
golden-domed Shi'ite Askaria Mosque[3] in Samarra, Iraq, by al-Qa'eda
elements, under the command of Abu Musab al-Zarqawi. That
carefully-calculated outrage is credited with igniting a savage
multi-year civil war in Iraq, which, tragically, appears to be breaking
out anew: July 2013 attacks[4] on mosques and worshippers have killed at
least 700.
Unfortunately, Iraq
and Syria are but the current-day iterations of a 1,300-year-old blood
feud over who has the greater legitimacy to rule over the Islamic ummah [Nation of Islam]: Shi'ites or Sunnis.
After the 632 CE death of Islam's traditional founder, the companions
and bloodline descendents of Muhammad disagreed—vehemently—over whom
should be granted the allegiance of his followers, with all the power
the position of Caliph entailed. Then, as now, there was never any
question about invoking the consent of the governed, or acknowledging
the status or natural worth of the individual, to contribute to the
political functioning of the Islamic state. As described so starkly by
the Greek-American political scientist P.J. Vatikiotis, and cited
here[5] by Andrew Bostom, the essentially authoritarian, autocratic
ethos of Islam "may be lasting, even permanent,"[6] and shackles its
adherents to an endless "No Exit" cycle of coup, counter-coup,
revolution and oppression.
Shi'ite
and Sunni are doomed to internecine combat over the centuries because
both Islamic sects are bound to an ideology based on dominance, not good
faith mutual concessions or participatory collaboration. The name of
this power-obsessed ideology is Islam. As a belief system, it is
deeply bound up with the compellingly spiritual dimensions of Islam and
cannot be separated from them, but nevertheless, as ideology,
prioritizes the political dimensions.
The
Islamic forces shredding each other in Syria are fighting at one of the
top levels of what Philip Carl Salzman called "balanced opposition"[7]
in his compelling 2007 book, "Culture and Conflict in the Middle East."[8]
That level is intra-Islamic: between the Shi'ite-backed Assad regime,
whose ability to cling to power even this long is directly due to the
massive support from Shi'ite Iran and its Shi'ite terror proxy,
Hizballah; and the Sunni rebel militia forces that count Sunni Gulf
states such as Qatar and Saudi Arabia, plus Turkey and the U.S., in
their corner.
Virtually
all sides in Syria (excepting only the Kurds and the outnumbered
pro-democracy forces within the FSA) see things from a "zero-sum-game"
theological perspective: whichever side wins is expected to unleash holy
genocide on every other group not aligned with it. Ethnic Christians in
Syria are already the victims of what Nina Shea, director of the Hudson
Institute's Center for Religious Freedom, has called "ethno-religious
cleansing."[9]
Deeply
rooted in pre-Islamic tribal social structures, some of the most
primitive of all human drives—to conquer and dominate by force—were
brilliantly sacralized in Islamic doctrine. With assassination,
banditry, genocide, hatred-of-other, polygamy, rape, pillage, and
slavery all divinely sanctioned in scriptures believed to be revealed by
Allah himself, the world is not likely to see an end to Islam's "bloody
borders"[10] or "bloody innards"[11] any time soon. In the traditional
Arab and Muslim system, there is just too much at stake for those who
win, as well as those who lose. There is no such thing as a "win-win" concept in Islam.
Events
in Egypt — where so far things have not deteriorated to the levels of
carnage now seen in Iraq or Syria — have not reached their conclusion,
perhaps not even their mid-point. Islamic-style authoritarianism is the
dominant characteristic of governance shared by both the military and
the Muslim Brotherhood, theocrats and non-theocrats: one or the other
must be dominant. They cannot share power. There will be no
coalition government or government of national unity. One side or the
other must come out on top after the bloodletting is done (which could
be a long time indeed). Neither will there be anything approaching
genuine liberal democratic civil society in Egypt for possibly an even
longer time. The foundational building blocks of civil
society—individual liberty, freedom of belief and speech, genuine
universal equality before the law, citizens' participation in their own
governance that goes beyond a mere ballot box exercise—are simply not
there and cannot develop there as long as so many in Egypt remain in
thrall to Islamic law (shariah), to which such concepts are anathema.
Indeed, as Vijay Kumar wrote in his 2010 essay entitled, "The Muslim
Mosque: A State Within a State,"[12] "[c]entral to the Koran's political
mandates is prohibition of religious freedom and religious tolerance,
along with denouncements of religions such as Christianity and Judaism."
Unfortunately
for Egypt's Copts, other minorities, and the genuinely pro-democracy
liberals, the trend in Egypt as well as the rest of North Africa for
well over the last 1300 years has been unswervingly in the direction of
the forces leading the Arab Islamic conquest. The colonialist,
nationalist period of experimentation with Western styles of political
systems (whether communism, fascism, or democracy) slipped right back to
the status quo ante in the post-Nasser era, in which the default position is autocracy punctuated by outbreaks of rebellion and revolution.
Even
given the recent, serious setback dealt the Muslim Brotherhood in
Egypt, the likelihood that the Brotherhood will stay down, become
quiescent, or abandon its jihadist roots and objectives, is virtually
non-existent. This is, at least in part, because it is not so much Islam
or even shariah law that have been discredited, but rather the Muslim
Brotherhood, the Morsi administration, and their ability to govern
according to the Brotherhood slogan, "Islam is the solution."
Turning back to the mosque as a center of military — as well as political and religious — activity in intra-Islamic fitna [upheaval],
as in the case of the Khalid Ibn al-Walid Mosque in Homs, Syria, it is
worth concluding with some consideration of the role the mosque, or masjid in
Arabic, traditionally has played in these periodic convulsions within
the Islamic world. According to Sam Solomon,[13] a former Islamic jurist
who was born a Muslim and trained in shariah for fifteen years before
converting to Christianity,
"Islam is not simply a religion. Islam is a socio-political system. It
is a socio-political, socio-religious, socio-economic,
socio-educational, socio-judicial, legislatic, militaristic system
cloaked in, garbed in religious terminology."
The masjid[14]
(its Arabic root means to prostrate, as in worship) is the place where
shariah, believed to be the immutable law of Allah, is upheld and
implemented. As such, it is the central structure in an Islamic society:
it is a gathering place, place of worship, and a place for teaching
Islamic doctrine—but also a base of operations, military operations, the
command and control hub for the commanders of the Islamic armies to
plan their next offensives in the incessant wars of conquest. They declared jihad [war in the cause of Islam] from the mosques.
Official delegations from the tribes met at Islam's early mosques;
pledges of loyalty were given and accepted, alliances formed, and
treaties proposed and signed. In this way, affairs of state were
conducted in such mosques, underlining the intrinsically political
nature of Islam from its earliest inception.
As
Solomon points out in his 2007 monograph, "The Mosque Exposed,"[15]
because all Muslims are obligated to emulate Muhammad, modern mosques
must model themselves on the first mosque the Muslim community
established in Medina (after the 622 CE hijra [journey] from Mecca). Inasmuch as that original mosque was above all a political center,
and only secondarily became the place for Muslim prayers, so to this
day mosques serve multiple purposes: as places of worship, certainly,
but also as centers of jihad, public policy, and shariah justice.
As Yousef al-Qaradawi,[16] the senior jurist of the Muslim Brotherhood, elaborated in a 2006 fatwa [answer to a question about religion],
"In the life of the prophet there was no distinction between what the people call sacred and secular, or religion and politics: he had no place other than the mosque for politics and other related issues. That established a precedent for his religion. The mosque at the time of the prophet was his propagation center and the headquarters of the state... From ancient times the mosque has had a role in urging jihad for the sake of Allah..."
Al-Qaradawi's words echo those of Turkish Prime Minister Tayyip Erdogan, who, speaking in 1997, quoted
the words of a 1912 poem, "The Soldier's Prayer,"[17] written by a
Turkish poet: "The minarets are our bayonets, the domes our helmets, the
mosques our barracks and the faithful our army."
Obviously,
the Syrian forces attacking the Khalid Ibn al-Walid Mosque in Homs
understood its role as the rebels' base of operations as well as the
symbolic value it held for them because of the mausoleum inside. For the
pro-Morsi Egyptian Muslim Brotherhood and its supporters, the Rabaa
Al-Adawiya Mosque[18] in the Nasr City suburb of Cairo is the protest
rally point. Both of these civil conflicts are, at their base, about the
inseparability of mosque and state in Islam, and the burning zeal of
those believers who have no tolerance for Arab and Muslim regimes they
see as allowing the two to function apart. As Muhammad Badi[19] accused
in his 2010 declaration of jihad against unfaithful Arab and
Muslim regimes, "...they are disregarding Allah's commandment to wage
jihad for His sake with [their] money and [their] lives, so that Allah's
word will reign supreme..."
Syed
Abul A'ala Maududi,[20] another key theoretician of Islam, left no room
for doubt about the nakedly political objectives of Islam:
"Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and program of Islam regardless of the country or the nation which rules it. The purpose of Islam is to set up a State on the basis of its own ideology and program."
The Islamic mosque is the bricks and mortar institutionalization of those objectives.
Footnotes
[9] http://theorthodoxchurch.info/blog/news/2013/06/syrian-christians-why-is-america-at-war-with-us/
[13] http://www.barenakedislam.com/2011/10/22/ex-muslim-sam-solomon-islamic-scholar-and-jurist-was-arrested-imprisoned-sentenced- to-death-and-exiled-from-his-homeland/
Clare
M. Lopez is a strategic policy and intelligence expert with a focus on
national defense, Islam, Iran, and counterterrorism issues. Currently a
senior fellow at the Gatestone Institute, the Center for Security Policy
and the Clarion Fund and vice president of the Intelligence Summit, she
formerly was a career operations officer with the Central Intelligence
Agency, a professor at the Centre for Counterintelligence and Security
Studies, Executive Director of the Iran Policy Committee from 2005-2006,
and has served as a consultant, intelligence analyst, and researcher
for a variety of defense firms. She was named a Lincoln Fellow at the
Claremont Institute in 2011. This article was published August 6, 2013
on the Gatestone Institute website and is archived at
http://www.gatestoneinstitute.org/3912/mosque-religion-politics-dominance
http://www.gatestoneinstitute.org/3912/mosque-religion-politics-dominance
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