http://www.abc.net.au/news/2016-08-14/cannes-burkini-ban-french-court-upholds-decision/7732466
Nearly three quarters of mosque-goers attend ‘severe’ (offering modern materials with a violent political axe to grind) mosques; just over one fifth go to moderate (predominantly worship and ritual with some positive attitudes towards violence) mosques; and [only] 3.5%, or one in thirty, go to mosques with no violent materials in them.
Among the behaviors observed at the mosques and scored as Shari’a-adherent were: (a) women wearing the hijab (head covering) or niqab(full-length shift covering the entire female form except for the eyes); (b) gender segregation during mosque prayers; and (c) enforcement of straight prayer lines.
Behaviors that were not scored as Shari’a-adherent included: (a) women wearing just a modern hijab, a scarf-like covering that does not cover all of the hair, or no covering; (b) men and women praying together in the same room; and (c) no enforcement by the imam, lay leader, or worshipers of straight prayer lines.
as described in evidence given in November 2014 to the Canadian Senate Committee by Tarek Fatah, Founder, Muslim Canadian Congress who said:
This is a rare opportunity for me because nobody wishes to speak to the ordinary Muslim. Ninety per cent of us don't go to a mosque, senator. Ninety per cent of us have no affiliation with any mosque. We are architects, we are cab drivers, we may even be pole dancers, but none of us dresses up in that medieval costume that is in a racist way, imposed on us as an identity.
Do you think after 25 years I need to dress like a Saudi to be believed by you that I'm an authentic Muslim? This is blackface in my face. I am not a joker. I'm a Muslim Canadian. I came here to escape those tyrants,
How do you encourage others who are truly moderate to speak as well?
What Goes on in a Mosque – Evidence from AmericaThe results of the survey were unambiguous: most mosques offered pro-violence materials, but the mosques most likely to do so were the ones encouraging sharia-adherent behaviour.
19 percent of mosques had no violent texts at all. [but very few attend such mosques]
And:
The study found a statistically significant association between the severity of violence-positive texts on mosque premises and Shari’a-adherent behaviors.
In addition mosques containing severe material were likely actively to encourage terrorism and the funding of it:
Nearly three quarters of mosque-goers attend ‘severe’ (offering modern materials with a violent political axe to grind) mosques; just over one fifth go to moderate (predominantly worship and ritual with some positive attitudes towards violence) mosques; and 3.5%, or one in thirty, go to mosques with no violent materials in them.
Mosques are not the same as Churches. They are not just used for “worship” They are centres of political promotion, activism and sharia activism and enforcement.
The Surveys show that of those Muslims who actually attend mosques 29 attendees out of every 30 attend Mosques which preach or display or provide written material or literature or, audio, or video materials that encourages or promotes or praises:
violent acts of jihad.
engagement in terrorist activity.
the provision of financial support to jihadists
the establishment of a caliphate in [Australia]
acts of terror against the West
symbols or role models of violent jihad;
the use of force, terror, war, or violence to implement the Sharia;
the inferiority of non-Muslim life
hatred or intolerance toward non-Muslims or notional Muslims
inflammatory materials with anti-[Australian] views
The issues of power, economic and temporal power is built in to the idea of Mosques. Two Thirds of the Koran talks about dominating un-believers.
Mohammed's first mosque was his centre of power to create totalitarianism. New Mosques mimic it in style and replicate its political and military purposes. Declaring Jihad, sending out armies. Imposing Sharia, declaring the inferiority of the unbeliever, pronouncing death sentences and violent acts of jihad. engagement in terrorist activity. the provision of financial support to jihadists, the establishment of a caliphate, acts of terror against the West. symbols or role models of violent jihad; the use of force, terror, war, or violence to implement the Sharia; the inferiority of non-Muslim life, hatred or intolerance toward non-Muslims or notional Muslims.
Most mosques around the world start their Friday congregation with a prayer that asks Allah to give victory to the Muslims over the Kuffar, or the infidels — that is, people like you. The glorification and radicalization is endemic and ubiquitous in the sermons and teachings to very young adults, as can be verified from incidents in the United Kingdom and Canada.
Every Islamic hero in the last 1,400 years has been a jihadist who is celebrated for his — there are no her — exploits in defeating Christians, Jews, Hindus or pagans.
There's no such thing as de-radicalization.
Do you want a mosque near you? You may say you don’t mind, so long as it isn’t run by the small minority of extremists.
If so, think again.
Messrs Kedar and Yerushalmi ask two basic questions: first, whether there is a link between sharia-adherent behaviour in American mosques and the making available of books and videos sanctioning violence; and second, whether there is a link between violent materials in a mosque and that mosque’s leaders advocating violent or supremacist behaviour?
Violent materials – mainly books and videos – were divided into ‘moderate’ and ‘severe’.
The results of the survey were unambiguous: most mosques offered pro-violence materials, but the mosques most likely to do so were the ones encouraging sharia-adherent behaviour.
The study found a statistically significant association between the severity of violence-positive texts on mosque premises and Shari’a-adherent behaviors.
In addition mosques containing severe material were likely actively to encourage terrorism and the funding of it:
The survey found a strong correlation between the presence of severe violence-promoting literature and mosques featuring written, audio, and video materials that actually promoted such acts.
By promotion of jihad, the study included literature encouraging worshipers to engage in terrorist activity, to provide financial support to jihadists, and to promote the establishment of a caliphate in the United States. These materials also explicitly praised acts of terror against the West; praised symbols or role models of violent jihad; promoted the use of force, terror, war, and violence to implement the Sharia; emphasized the inferiority of non-Muslim life; promoted hatred and intolerance toward non-Muslims or notional Muslims; and endorsed inflammatory materials with anti-U.S. views…
[O]f the 51 mosques that contained severe materials, 100 percent were led by imams who recommended that worshipers study texts that promote violence.
And there doesn’t seem to be much difference between moderate and severe mosques when it comes to violence against the infidel.
[M]osques containing violence positive materials were substantially more likely to include materials promoting financial support of terror than mosques that did not contain such texts. A disturbing 98 percent of mosques with severe texts included materials promoting financial support of terror. Those with only moderate rated materials on site were not markedly different, with 97 percent providing such materials.
These results were comparable when using other indicators of jihad promotion. Thus, 98 percent of mosques that contained severe-rated literature included materials promoting establishing an Islamic caliphate in the United States as did 97 percent of mosques containing only moderate rated materials.
Remember this if you thought that you would only be concerned about a mosque in your neighbourhood if it was run by members of the small minority of unrepresentative extremists. The moderate mosque may not attract violence, but it’s just as likely to encourage it.
Mosques that contained written materials in the severe category were the best attended, followed by those with only moderate-rated materials, trailed in turn by those lacking such texts. Mosques with severe materials had a mean attendance of 118 worshipers while mosques containing only moderate materials had a mean attendance of 60 worshipers; mosques that contained no violence-positive literature had a mean attendance of 15 worshipers.
Nearly three quarters of mosque-goers attend ‘severe’ (offering modern materials with a violent political axe to grind) mosques; just over one fifth go to moderate (predominantly worship and ritual with some positive attitudes towards violence) mosques;
and only 3.5%, or one in thirty, go to mosques with no violent materials in them.