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A small booklet entitled Islam. The Essentials, published in 1992 by the Islamic Foundation, England lists the essential points of the faith. Among them, point six declares that Muhammad is 'the Perfect Ideal for Mankind, the perfect servant of Allah and hence the complete and the ideally balanced manifestation of the attributes of Allah.' Point eight specifies that the believer must worship Allah according to the revelations made in the Koran, by the method prescribed by Muhammad, 'and hence in accordance with his sayings and practice, known as Hadith or Sunnah'. It is this doctrinal position which prevents any criticism or change.
Jihad and dhimmitude are compulsorily commanded by the shari'a, the sacred Islamic law, formulated by the jurists after the conquest of territories stretching from Portugal to the Indus. Their institutions are at the heart of the dynamic of Islamization specific to Muslim history and civilisation which developed among the conquered infidel majorities. To criticize these institutions would throw doubt on the moral legitimacy of the Islamization of the infidels' countries which they have achieved. Further, this Islamization is commanded by the dogma which proclaims the mission incumbent on the Islamic community. This mission consists of imposing the law of Allah on all mankind. To challenge the legitimacy of jihad rehabilitates infidelity, Unbelief (kufr), the incarnation of Evil opposed to the Good (i.e. Islam), and discredits the image of the Muslim jihadist fighter. Restoring the balance in this way is inconsistent with verse 4:140, 'Allah will not grant the unbelievers any way over the believers'. Moreover, it is this absolute demonization of the world of Infidelity which in the past had determined - and still determines today - the dogmatic rejection of its culture and influence or their adoption in an Islamized form. Thus, the Organization of the Islamic Conference has promulgated the Cairo Declaration of Human Rights in Islam (1990) which, being in accordance with the shari'a, supercedes the Universal Declaration of Human Rights (1948). This same cultural anti-Western trend has led to the creation in 1981 of an International Institute of Islamic Thought (IIIT), an organization which aimed at the Islamization of Knowledge by relating it to the shari'a<ref>Amber Haque (ed.), Muslims and Islamization in North America: Problems & Prospects, Amana publications and A. S. Nordeen: Maryland, 1999.</ref>.
If one understands, from the Muslim point of view, the theological arguments behind this lack of criticism, how can this historical negationism in the Western democracies be explained? The taboo which masks this subject leads to the claim that jihad has not made victims. Censorship presents dhimmitude in Andalusia and elsewhere under the aegis of a caliph applying the shari'a - complete with harems and slaves, the majority of whom were Christians - as a perfect model of multi-cultural societies for the West in the twenty-first century. This general misinformation enjoys wide outside financial support; and at the political level it justifies the European Union's laxity on the immigration question. Widely spread and taught, this myth is in keeping with Europe's security concerns and its policies of appeasement and conciliation toward Muslim countries. Servile flattery is the ransom for economic and terrorist reprisals. Quite recently Turkey applied pressure on the United States, Switzerland, France and Israel to prevent recognition of the Armenian genocide (1915-17). Thus, the West has barricaded itself into a historical negationism which is the cornerstone of its economic, strategic and security relationships with Muslim countries.