A Christian View on Islam

Loving Muslims. Opposing Islam.

Jihad

"Jihad and Dhimmitude


a. What does “jihad” mean?

Jihad literally translates as “struggle.” Strictly speaking, jihad does not mean “holy war” as Muslim apologists often point out. However, the question remains as to what sort of “struggle” is meant: an inner, spiritual struggle against the passions, or an outward, physical struggle.

As in any case of trying to determine Islamic teaching on a particular matter, one must look to the Quran and the Sunnah. From those sources (see above) it is evident that a Muslim is required to struggle against a variety of things: laziness in prayer, neglecting to give zakat (alms), etc. But is it also plain that a Muslim is commanded to struggle in physical combat against the infidel as well. Muhammad’s impressive military career attests to the central role that military action plays in Islam.

b. Hasan Al-Banna on jihad

Below are excerpts from Hasan Al-Banna’s treatise, Jihad. In 1928, Al-Banna founded the Muslim Brotherhood, which today is the most powerful organization in Egypt after the government itself. In this treatise, Al-Banna cogently argues that Muslims must take up arms against unbelievers. As he says, “The verses of the Qur’an and the Sunnah summon people in general (with the most eloquent expression and the clearest exposition) to jihad, to warfare, to the armed forces, and all means of land and sea fighting.”

All Muslims Must Make Jihad

Jihad is an obligation from Allah on every Muslim and cannot be ignored nor evaded. Allah has ascribed great importance to jihad and has made the reward of the martyrs and the fighters in His way a splendid one. Only those who have acted similarly and who have modeled themselves upon the martyrs in their performance of jihad can join them in this reward. Furthermore, Allah has specifically honoured the Mujahideen {those who wage jihad} with certain exceptional qualities, both spiritual and practical, to benefit them in this world and the next. Their pure blood is a symbol of victory in this world and the mark of success and felicity in the world to come.

Those who can only find excuses, however, have been warned of extremely dreadful punishments and Allah has described them with the most unfortunate of names. He has reprimanded them for their cowardice and lack of spirit, and castigated them for their weakness and truancy. In this world, they will be surrounded by dishonour and in the next they will be surrounded by the fire from which they shall not escape though they may possess much wealth. The weaknesses of abstention and evasion of jihad are regarded by Allah as one of the major sins, and one of the seven sins that guarantee failure.

Islam is concerned with the question of jihad and the drafting and the mobilisation of the entire Umma {the global Muslim community} into one body to defend the right cause with all its strength than any other ancient or modern system of living, whether religious or civil. The verses of the Qur’an and the Sunnah of Muhammad (PBUH {Peace Be Unto Him}) are overflowing with all these noble ideals and they summon people in general (with the most eloquent expression and the clearest exposition) to jihad, to warfare, to the armed forces, and all means of land and sea fighting.

Here Al-Banna offers citations from the Quran and the reliable hadiths that demonstrate the necessity of combat for Muslims. The citations are comparable to those included in Islam 101 section 1b and are here omitted.

The Scholars on JihadI have just presented to you some verses from the Qur’an and the Noble Ahadith concerning the importance of jihad. Now I would like to present to you some of the opinions from jurisprudence of the Islamic Schools of Thought including some latter day authorities regarding the rules of jihad and the necessity for preparedness. From this we will come to realise how far the ummah has deviated in its practice of Islam as can be seen from the consensus of its scholars on the question of jihad.

The author of the ‘Majma’ al-Anhar fi Sharh Multaqal-Abhar’, in describing the rules of jihad according to the Hanafi School, said: ‘Jihad linguistically means to exert one’s utmost effort in word and action; in the Sharee’ah {Sharia — Islamic law} it is the fighting of the unbelievers, and involves all possible efforts that are necessary to dismantle the power of the enemies of Islam including beating them, plundering their wealth, destroying their places of worship and smashing their idols. This means that jihad is to strive to the utmost to ensure the strength of Islam by such means as fighting those who fight you and the dhimmies {non-Muslims living under Islamic rule} (if they violate any of the terms of the treaty) and the apostates (who are the worst of unbelievers, for they disbelieved after they have affirmed their belief).

It is fard (obligatory) on us to fight with the enemies. The Imam must send a military expedition to the Dar-al-Harb {House of War — the non-Muslim world} every year at least once or twice, and the people must support him in this. If some of the people fulfill the obligation, the remainder are released from the obligation. If this fard kifayah (communal obligation) cannot be fulfilled by that group, then the responsibility lies with the closest adjacent group, and then the closest after that etc., and if the fard kifayah cannot be fulfilled except by all the people, it then becomes a fard ‘ayn (individual obligation), like prayer on every one of the people.

The scholarly people are of one opinion on this matter as should be evident and this is irrespective of whether these scholars were Mujtahideen or Muqalideen and it is irrespective of whether these scholars were salaf (early) or khalaf (late). They all agreed unanimously that jihad is a fard kifayah imposed upon the Islamic ummah in order to spread the Da’wah of Islam, and that jihad is a fard ‘ayn if an enemy attacks Muslim lands. Today, my brother, the Muslims as you know are forced to be subservient before others and are ruled by disbelievers. Our lands have been besieged, and our hurruma’at (personal possessions, respect, honour, dignity and privacy) violated. Our enemies are overlooking our affairs, and the rites of our din are under their jurisdiction. Yet still the Muslims fail to fulfill the responsibility of Da’wah that is on their shoulders. Hence in this situation it becomes the duty of each and every Muslim to make jihad. He should prepare himself mentally and physically such that when comes the decision of Allah, he will be ready.

I should not finish this discussion without mentioning to you that the Muslims, throughout every period of their history (before the present period of oppression in which their dignity has been lost) have never abandoned jihad nor did they ever become negligent in its performance, not even their religious authorities, mystics, craftsmen, etc. They were all always ready and prepared. For example, Abdullah ibn al Mubarak, a very learned and pious man, was a volunteer in jihad for most of his life, and ‘Abdulwahid bin Zayd, a sufi and a devout man, was the same. And in his time, Shaqiq al Balkhi, the shaykh of the sufis encouraged his pupils towards jihad.

Associated Matters Concerning Jihad

Many Muslims today mistakenly believe that fighting the enemy is jihad asghar (a lesser jihad) and that fighting one’s ego is jihad akbar (a greater jihad). The following narration [athar] is quoted as proof: “We have returned from the lesser jihad to embark on the greater jihad.” They said: “What is the greater jihad?” He said: “The jihad of the heart, or the jihad against one’s ego.”

This narration is used by some to lessen the importance of fighting, to discourage any preparation for combat, and to deter any offering of jihad in Allah’s way. This narration is not a saheeh (sound) tradition: The prominent muhaddith Al Hafiz ibn Hajar al-Asqalani said in the Tasdid al-Qaws:

‘It is well known and often repeated, and was a saying of Ibrahim ibn ‘Abla.’

Al Hafiz Al Iraqi said in the Takhrij Ahadith al-Ahya’:

‘Al Bayhaqi transmitted it with a weak chain of narrators on the authority of Jabir, and Al Khatib transmitted it in his history on the authority of Jabir.’

Nevertheless, even if it were a sound tradition, it would never warrant abandoning jihad or preparing for it in order to rescue the territories of the Muslims and repel the attacks of the disbelievers. Let it be known that this narration simply emphasises the importance of struggling against one’s ego so that Allah will be the sole purpose of every one of our actions.

Other associated matters concerning jihad include commanding the good and forbidding the evil. It is said in the Hadeeth: “One of the greatest forms of jihad is to utter a word of truth in the presence of a tyrannical ruler.” But nothing compares to the honour of shahadah kubra (the supreme martyrdom) or the reward that is waiting for the Mujahideen.

Epilogue

My brothers! The ummah that knows how to die a noble and honourable death is granted an exalted life in this world and eternal felicity in the next. Degradation and dishonour are the results of the love of this world and the fear of death. Therefore prepare for jihad and be the lovers of death. Life itself shall come searching after you.

My brothers, you should know that one day you will face death and this ominous event can only occur once. If you suffer on this occasion in the way of Allah, it will be to your benefit in this world and your reward in the next. And remember brother that nothing can happen without the Will of Allah: ponder well what Allah, the Blessed, the Almighty, has said:

‘Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves (as to how to save themselves, ignoring the others and the Prophet) and thought wrongly of Allah – the thought of ignorance. They said, “Have we any part in the affair?” Say you (O Muhammad): “Indeed the affair belongs wholly to Allah.” They hide within themselves what they dare not reveal to you, saying: “If we had anything to do with the affair, none of us would have been killed here.” Say: “Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death: but that Allah might test what is in your hearts; and to purify that which was in your hearts (sins), and Allah is All-Knower of what is in (your) hearts.”‘ {Sura 3:154}"

(Source: Robert Spencer / Jihadwatch)


"Jihad Through History

In 622 AD (year one in the Islamic calendar, AH 1), Muhammad abandoned Mecca for the city of Medina (Yathrib) some 200 farther north in the Arabian peninsula. In Medina, Muhammad established a paramilitary organization that would spread his influence and that of his religion throughout Arabia. Because there has never been a separation of the political-military and the religious in Islam, this development was entirely natural by Islamic principles. By the time of his death in 632 AD, Muhammad had extended his control in a series of raids and battles over most of southern Arabia. The conquered populations of these areas either had to submit to Muslim rule and pay a protection tax or convert to Islam.

The First Major Wave of Jihad: the Arabs, 622-750 AD

Near the end of his life, Muhammad sent letters to the great empires of the Middle East demanding their submission to his authority. This dispels any notion that the Prophet intended Islam’s expansion to stop with Arabia. Indeed, it is only logical that the one true religion, revealed by the final and fullest prophet, should have universal sway. Thus, as Muhammad had fought and subdued the peoples of the Arabian peninsula, his successors Abu Bakr, Umar, Uthman, and Ali (known as “the four rightly-guided Caliphs”) and other Caliphs fought and subdued the people of the Middle East, Africa, Asia, and Europe in the name of Allah.

Volume 4, Book 53, Number 386; Narrated Jubair bin Haiya: Umar {the second Caliph} sent the Muslims to the great countries to fight the pagans. ? When we reached the land of the enemy, the representative of Khosrau {Persia} came out with forty-thousand warriors, and an interpreter got up saying, “Let one of you talk to me!” Al-Mughira replied, ? “Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says: “Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master.”

Unleashing upon the world the blitzkrieg of its day, Islam rapidly spread into the territories of Byzantium, Persia, and Western Europe in the decades after Muhammad’s death. The creaking Byzantine and Persian powers, having battled each other into mutual decline, offered little resistance to this unanticipated onslaught. The Arab Muslim armies charged into the Holy Land, conquered what is now Iraq and Iran, then swept west across North Africa, into Spain, and finally into France. The Muslim offensive was finally halted in the West at the Battle of Poitiers/Tours, not far from Paris, in 732 AD. In the east, the jihad penetrated deep into Central Asia.


As Muhammad had plundered his foes, so his successors also stripped the conquered areas — incomparably richer both materially and culturally than the desolate sands of Arabia — of their wealth and manpower. Almost overnight, the more advanced civilizations of the Middle East, North Africa, Persia, and Iberia saw their agriculture, native religions, and populations destroyed or plundered. Save for a handful of walled cities that managed to negotiate conditional surrenders, the catastrophes those lands suffered were very nearly complete.

Bat Ye’or, the leading scholar of Islam’s expansion and its treatment of non-Muslims, has provided an inestimable service through the compilation and translation of numerous primary source documents describing centuries of Islamic conquest. She includes these documents in her works on Islamic history and the plight of non-Muslims under Islamic rule. In the history of jihad, the slaughter of civilians, the desecration of churches, and the plundering of the countryside are commonplace. Here is Michael the Syrian’s account of the Muslim invasion of Cappodocia (southern Turkey) in 650 AD under Caliph Umar:

… when Muawiya {the Muslim commander} arrived {in Euchaita in Armenia} he ordered all the inhabitants to be put to the sword; he placed guards so that no one escaped. After gathering up all the wealth of the town, they set to torturing the leaders to make them show them things [treasures] that had been hidden. The Taiyaye {Muslim Arabs} led everyone into slavery — men and women, boys and girls — and they committed much debauchery in that unfortunate town: they wickedly committed immoralities inside churches. They returned to their country rejoicing. (Michael the Syrian, quoted in Bat Ye’or, The Decline of Eastern Christianity under Islam, 276-7.)

The following description by the Muslim historian, Ibn al-Athir (1160-1233 AD), of razzias (raiding expeditions) in Northern Spain and France in the eighth and ninth centuries AD, conveys nothing but satisfaction at the extent of the destruction wrought upon the infidels, including noncombatants.

In 177 <17 April 793>, Hisham, prince of Spain, sent a large army commanded by Abd al-Malik b. Abd al-Wahid b. Mugith into enemy territory, and which made forays as far as Narbonne and Jaranda . This general first attacked Jaranda where there was an elite Frank garrison; he killed the bravest, destroyed the walls and towers of the town and almost managed to seize it. He then marched on to Narbonne, where he repeated the same actions, then, pushing forward, he trampled underfoot the land of the Cerdagne {near Andorra in the Pyrenees}. For several months he traversed this land in every direction, raping women, killing warriors, destroying fortresses, burning and pillaging everything, driving back the enemy who fled in disorder. He returned safe and sound, dragging behind him God alone knows how much booty. This is one of the most famous expeditions of the Muslims in Spain. In 223 <2 December 837>, Abd ar-Rahman b. al Hakam, sovereign of Spain, sent an army against Alava; it encamped near Hisn al-Gharat, which it besieged; it seized the booty that was found there, killed the inhabitants and withdrew, carrying off women and children as captives. In 231 <6 September 845>, a Muslim army advanced into Galicia on the territory of the infidels, where it pillaged and massacred everyone. In 246 <27 March 860>, Muhammad b. Abd ar-Rahman advanced with many troops and a large military apparatus against the region of Pamplona. He reduced, ruined and ravaged this territory, where he pillaged and sowed death. (Ibn al-Athir, Annals, quoted in Bat Ye’or, The Decline of Eastern Christianity under Islam, 281-2.)

This first wave of jihad engulfed much of the Byzantine, Visigothic, Frankish, and Persian Empires and left the newborn Islamic Empire controlling territory from Southern France, south through Spain, east across North Africa to India, and north to Russia. Early in the second millennium AD, the Mongol invasion from the east greatly weakened the Islamic Empire and ended Arab predominance therein.

The Second Major Wave of Jihad: the Turks, 1071-1683 AD

Some twenty-five years before the first Crusading army set out from central Europe for the Holy Land, the Turkish (Ottoman) armies began an assault on the Christian Byzantine Empire, which had ruled what is now Turkey since the Roman Empire’s capital was moved to Constantinople in 325 AD. At the battle of Manzikert, in 1071, the Christian forces suffered a disastrous defeat, which left much of Anatolia (Turkey) open to invasion. This second wave of jihad was temporarily held up by the invading Latin Armies during the Crusades (see Islam 101 FAQs), but, by the beginning of the 14th century, the Turks were threatening Constantinople and Europe itself.

In the West, Roman Catholic armies were bit by bit forcing Muslim forces down the Iberian peninsula, until, in 1492, they were definitively expelled (the Reconquista). In Eastern Europe, however, Islam continued in the ascendant. One of the most significant engagements between the invading Muslims and the indigenous peoples of the region was the Battle of Kosovo in 1389, where the Turks annihilated a multinational army under the Serbian King, St. Lazar, though their progress into Europe was significantly slowed. After numerous attempts dating back to the seventh century, Constantinople, the jewel of Eastern Christendom, finally fell in 1453 to the armies of Sultan Mahomet II. Lest one ascribe the atrocities of the first wave of jihad to the “Arabness” of its perpetrators, the Turks showed they were fully capable of living up to the principles of the Quran and the Sunnah. Paul Fregosi in his book Jihad describes the scene following the final assault on Constantinople:

Several thousand of the survivors had taken refuge in the cathedral: nobles, servants, ordinary citizens, their wives and children, priests and nuns. They locked the huge doors, prayed, and waited. {Caliph} Mahomet {II} had given the troops free quarter. They raped, of course, the nuns being the first victims, and slaughtered. At least four thousand were killed before Mahomet stopped the massacre at noon. He ordered a muezzin {one who issues the call to prayer} to climb into the pulpit of St. Sophia and dedicate the building to Allah. It has remained a mosque ever since. Fifty thousand of the inhabitants, more than half the population, were rounded up and taken away as slaves. For months afterward, slaves were the cheapest commodity in the markets of Turkey. Mahomet asked that the body of the dead emperor be brought to him. Some Turkish soldiers found it in a pile of corpses and recognized Constantine {XI} by the golden eagles embroidered on his boots. The sultan ordered his head to be cut off and placed between the horse’s legs under the equestrian bronze statue of the emperor Justinian. The head was later embalmed and sent around the chief cities of the Ottoman empire for the delectation of the citizens. Next, Mahomet ordered the Grand Duke Notaras, who had survived, be brought before him, asked him for the names and addresses of all the leading nobles, officials, and citizens, which Notaras gave him. He had them all arrested and decapitated. He sadistically bought from their owners {i.e., Muslim commanders} high-ranking prisoners who had been enslaved, for the pleasure of having them beheaded in front of him. (Fregosi, Jihad, 256-7.)


This second, Turkish wave of jihad reached its farthest extent at the failed sieges of Vienna in 1529 and 1683, where in the latter instance the Muslim army under Kara Mustapha was thrown back by the Roman Catholics under the command of the Polish King, John Sobieski. In the decades that followed, the Ottomans were driven back down through the Balkans, though they were never ejected from the European continent entirely. Still, even while the imperial jihad faltered, Muslim land- and sea-borne razzias into Christian territory continued, and Christians were being abducted into slavery from as far away as Ireland into the 19th century."

(Source: Robert Spencer, Jihadwatch)


"Dhimmitude

Islam’s persecution of non-Muslims is in no way limited to jihad, even though that is the basic relationship between the Muslim and non-Muslim world. After the jihad concludes in a given area with the conquest of infidel territory, the dhimma, or treaty of protection, may be granted to the conquered “People of the Book” — historically, Jews, Christians, and Zoroastrians. The dhimma provides that the life and property of the infidel are exempted from jihad for as long as the Muslim rulers permit, which has generally meant for as long as the subject non-Muslims — the dhimmi — prove economically useful to the Islamic state. The Quran spells out the payment of the jizya (poll- or head-tax; Sura 9:29), which is the most conspicuous means by which the Muslim overlords exploit the dhimmi. But the jizya is not merely economic in its function; it exists also to humiliate the dhimmi and impress on him the superiority of Islam. Al-Maghili, a fifteenth century Muslim theologian, explains:

On the day of payment {of the jizya} they {the dhimmi} shall be assembled in a public place like the suq {place of commerce}. They should be standing there waiting in the lowest and dirtiest place. The acting officials representing the Law shall be placed above them and shall adopt a threatening attitude so that it seems to them, as well as to others, that our object is to degrade them by pretending to take their possessions. They will realize that we are doing them a favor in accepting from them the jizya and letting them go free. (Al-Maghili, quoted in Bat Ye’or, The Decline of Eastern Christianity under Islam, 361.)

Islamic law codifies various other restrictions on the dhimmi, all of which derive from the Quran and the Sunnah. Several hundred years of Islamic thought on the right treatment of dhimmi peoples is summed up by Al-Damanhuri, a seventeenth century head of Al-Azhar University in Cairo, the most prestigious center for learning in the Muslim world:

… just as the dhimmis are prohibited from building churches, other things also are prohibited to them. They must not assist an unbeliever against a Muslim … raise the cross in an Islamic assemblage … display banners on their own holidays; bear arms … or keep them in their homes. Should they do anything of the sort, they must be punished, and the arms seized. … The Companions [of the Prophet] agreed upon these points in order to demonstrate the abasement of the infidel and to protect the weak believer’s faith. For if he sees them humbled, he will not be inclined toward their belief, which is not true if he sees them in power, pride, or luxury garb, as all this urges him to esteem them and incline toward them, in view of his own distress and poverty. Yet esteem for the unbeliever is unbelief. (Al-Damanhuri, quoted in Bat Ye’or, The Decline of Eastern Christianity under Islam, 382.)

The Christian, Jewish, and Zoroastrian peoples of the Middle East, North Africa, and much of Europe suffered under the oppressive strictures of the dhimma for centuries. The status of these dhimmi peoples is comparable in many ways to that of former slaves in the post-bellum American South. Forbidden to construct houses of worship or repair extant ones, economically crippled by the jizya, socially humiliated, legally discriminated against, and generally kept in a permanent state of weakness and vulnerability by the Muslim overlords, it should not be surprising that their numbers dwindled, in many places to the point of extinction. The generally misunderstood decline of Islamic civilization over the past several centuries is easily explained by the demographic decline of the dhimmi populations, which had provided the principal engines of technical and administrative competence.

Should the dhimmi violate the conditions of the dhimma — perhaps through practicing his own religion indiscreetly or failing to show adequate deference to a Muslim — then the jihad resumes. At various times in Islamic history, dhimmi peoples rose above their subjected status, and this was often the occasion for violent reprisals by Muslim populations who believed them to have violated the terms of the dhimma. Medieval Andalusia (Moorish Spain) is often pointed out by Muslim apologists as a kind of multicultural wonderland, in which Jews and Christians were permitted by the Islamic government to rise through the ranks of learning and government administration. What we are not told, however, is that this relaxation of the disabilities resulted in widespread rioting on the part of the Muslim populace that killed hundreds of dhimmis, mainly Jews. By refusing to convert to Islam and straying from the traditional constraints of the dhimma (even at the behest of the Islamic government, which was in need of capable manpower), the dhimmi had implicitly chosen the only other option permitted by the Quran: death.

Jihad in the Modern Era

Following its defeat at the walls of Vienna in 1683, Islam entered a period of strategic decline in which it was increasingly dominated by the rising European colonial powers. Due to its material weakness vis-à-vis the West, dar al-Islam was unable to prosecute large-scale military campaigns into infidel territory. The Islamic Empire, then ruled by the Ottoman Turks, was reduced to fending of the increasingly predatory European powers.

In 1856, Western pressure compelled the Ottoman government to suspend the dhimma under which the Empire’s non-Muslim subjects labored. This provided hitherto unknown opportunities for social and personal improvement by the former dhimmis, but it also fomented resentment by orthodox Muslims who saw this as a violation of the Sharia and their Allah-given superiority over unbelievers.

By the late 19th century, tensions among the European subjects of the Empire broke out into the open when the Ottoman government massacred 30,000 Bulgarians in 1876 for allegedly rebelling against Ottoman rule. Following Western intervention that resulted in Bulgarian independence, the Ottoman government and its Muslim subjects were increasingly nervous about other non-Muslim groups seeking independence.

It was in this atmosphere that the first stage of the Armenian genocide took place in 1896 with the slaughter of some 250,000 Armenians. Both civilians and military personnel took place in the massacres. Peter Balakian, in his book, The Burning Tigris, documents the whole horrific story. But the massacres of the 1890s were only the prelude to the much larger holocaust of 1915, which claimed some 1.5 million lives. While various factors contributed to the slaughter, there is no mistaking that the massacres were nothing other than a jihad waged against the Armenians, no longer protected as they were by the dhimma. In 1914, as the Ottoman Empire entered World War I on the side of the central powers, an official anti-Christian jihad was proclaimed.

To promote the idea of jihad, the sheikh-ul-Islam’s {the most senior religious leader in the Ottoman Empire} published proclamation summoned the Muslim world to arise and massacre its Christian oppressors. “Oh Moslems,” the document read, “Ye who are smitten with happiness and are on the verge of sacrificing your life and your good for the cause of right, and of braving perils, gather now around the Imperial throne.” In the Ikdam, the Turkish newspaper that had just passed into German ownership, the idea of jihad was underscored: “The deeds of our enemies have brought down the wrath of God. A gleam of hope has appeared. All Mohammedans, young and old, men, women, and children must fulfill their duty. … If we do it, the deliverance of the subjected Mohammedan kingdoms is assured.” … “He who kills even one unbeliever,” one pamphlet read, “of those who rule over us, whether he does it secretly or openly, shall be rewarded by God.” (quoted in Balakian, The Burning Tigris, 169-70.)

The anti-Christian jihad culminated in 1922 at Smyrna, on the Mediterranean coast, where 150,000 Greek Christians were massacred by the Turkish army under the indifferent eye of Allied warships. All in, from 1896-1923, some 2.5 million Christians were killed, the first modern genocide, which to this day is denied by the Turkish government.

Since the breakup of the Islamic Empire following World War I, various jihads have been fought around the globe by the independent Muslim nations and sub-state jihadist groups. The most sustained effort has been directed against Israel, which has committed the unpardonable sin of rebuilding dar al-harb on land formerly a part of dar al-Islam. Other prominent jihads include that fought against the Soviets in Afghanistan, the Muslim Bosnians against the Serbs in the former Yugoslavia, the Muslim Albanians against the Serbs in Kosovo, and the Chechens against the Russians in the Caucasus. Jihads have also been waged throughout northern Africa, the Philippines, Thailand, Kashmir, and a host of other places throughout the world. In addition, the overwhelming majority of terrorist attacks around the world have been committed by Muslims, including, of course, the spectacular attacks of 9/11/01 (USA), 3/11/04 (Spain), and 7/7/05 (UK). (For a more comprehensive list of Muslim attacks, visit www.thereligionofpeace.com.)

The fact is, the percentage of conflicts in the world today that do not include Islam is pretty small. Islam is making a comeback.

Conclusion

The chief barrier today to a better understanding of Islam — apart, perhaps, from outright fear — is sloppy language. Let us take, to start with, the much-vaunted “war on terror.” Upon scrutiny, the phrase “war on terror” makes as much sense as a war on “blitzkrieg,” “bullets,” or “strategic bombing.” The “war on terror” implies that it is perfectly fine if the enemy seeks to destroy us — and, indeed, succeeds in doing so — as long as he does not employ “terror” in the process.

“Terrorism,” it should be obvious, is a tactic or stratagem used to advance a goal; it is the goal of Islamic terrorism that we must come to understand, and this logically requires an understanding of Islam.

As we have seen, contrary to the widespread insistence that true Islam is pacific even if a handful of its adherents are violent, the Islamic sources make clear that engaging in violence against non-Muslims is a central and indispensable principle to Islam. Islam is less a personal faith than a political ideology that exists in a fundamental and permanent state of war with non-Islamic civilizations, cultures, and individuals. The Islamic holy texts outline a social, governmental, and economic system for all mankind. Those cultures and individuals who do not submit to Islamic governance exist in an ipso facto state of rebellion with Allah and must be forcibly brought into submission. The misbegotten term “Islamo-fascism” is wholly redundant: Islam itself is a kind of fascism that achieves its full and proper form only when it assumes the powers of the state.

The spectacular acts of Islamic terrorism in the late 20th and early 21st centuries are but the most recent manifestation of a global war of conquest that Islam has been waging since the days of the Prophet Muhammad in the 7th Century AD and that continues apace today. This is the simple, glaring truth that is staring the world today in the face — and which has stared it in the face numerous times in the past — but which it seems few today are willing to contemplate.

It is important to realize that we have been talking about Islam — not Islamic “fundamentalism,” “extremism,” “fanaticism,” “Islamo-fascism,” or “Islamism,” but Islam proper, Islam in its orthodox form as it has been understood and practiced by right-believing Muslims from the time of Muhammad to the present. The mounting episodes of Islamic terrorism in the late 20th and early 21st centuries are due largely to the geostrategic changes following the end of the Cold War and the growing technical options available to terrorists.

With the collapse of Soviet hegemony over much of the Muslim world, coupled with the burgeoning wealth of the Muslim oil-producing countries, the Muslim world increasingly possesses the freedom and means to support jihad around the globe. In short, the reason that Muslims are once again waging war against the non-Muslim world is because they can.

It is paramount to note, however, that, even if no major terrorist attack ever occurs on Western soil again, Islam still poses a mortal danger to the West. A halt to terrorism would simply mean a change in Islam’s tactics — perhaps indicating a longer-term approach that would allow Muslim immigration and higher birth rates to bring Islam closer to victory before the next round of violence. It cannot be overemphasized that Muslim terrorism is a symptom of Islam that may increase or decrease in intensity while Islam proper remains permanently hostile.

Muhammad Taqi Partovi Samzevari, in his “Future of the Islamic Movement” (1986), sums up the Islamic worldview.

Our own Prophet … was a general, a statesman, an administrator, an economist, a jurist and a first-class manager all in one. … In the Qur’an’s historic vision Allah’s support and the revolutionary struggle of the people must come together, so that Satanic rulers are brought down and put to death. A people that is not prepared to kill and to die in order to create a just society cannot expect any support from Allah. The Almighty has promised us that the day will come when the whole of mankind will live united under the banner of Islam, when the sign of the Crescent, the symbol of Muhammad, will be supreme everywhere. … But that day must be hastened through our Jihad, through our readiness to offer our lives and to shed the unclean blood of those who do not see the light brought from the Heavens by Muhammad in his mi’raj {“nocturnal voyages to the ‘court’ of Allah”}. … It is Allah who puts the gun in our hand. But we cannot expect Him to pull the trigger as well simply because we are faint-hearted.

It must be emphasized that all of the analysis provided here derives from the Islamic sources themselves and is not the product of critical Western scholarship. (Indeed, most modern Western scholarship of Islam is hardly “critical” in any meaningful sense.) It is Islam’s self-interpretation that necessitates and glorifies violence, not any foreign interpretation of it.

Frequently Asked Questions

There are a handful of questions that invariably arise when the point is made that Islam is violent. These questions for the most part are misleading or irrelevant and do not contest the actual evidence or arguments that violence is inherent to Islam. Nonetheless, they have proven rhetorically effective in deflecting serious scrutiny from Islam, and so I deal with some of them here."

(Source: Robert Spencer, Jihadwatch)