As the Arab Spring model implodes in the Middle East, it is even more urgent that the West understand that behind this ongoing violence is the inexorable Muslim adherence to sharia law. Sharia is the unremitting lodestar for their actions.
In his latest magisterial work, entitled Sharia versus Freedom: The Legacy of Islamic Totalitarianism, Dr. Andrew Bostom adds another enlightening tome to supplement The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims (2005) and The Legacy of Islamic Antisemitism (2008).
Honest scholarship in our politically correct world is a hard commodity to find. Thus, a debt is owed to Bostom for his continuing contributions as he give numerous examples to prove that it is the “centrality of Islamic jihadism” (26) that motivates, inspires, instigates, arouses, and stirs its adherents toward the unrelenting goal of a global caliphate. During the recent Ramadan, for example, there were 260 jihad attacks in 23 countries, with 1,209 dead and 1,910 critically injured. The so-called religion of peace is extraordinarily bloody, yet leaders of the free world prevaricate about its violence.
The culture of death, destruction, and deceit that is Islam is painstakingly exposed by Bostom. The deep and abiding anti-Jewish animus in Islam is shown to be integral to Islam. Neither a byproduct of Western anti-Semitism nor a result of alleged Western imperialism, to say nothing of the Arab-Israeli conflict, Muslim-inspired anti-Jewish sentiment actually dates back to before 869 A.D.
Bostom affirms that this legacy of “Muslim anti-Jewish hatred and violence” is not some aberrant vision of radical Islam, but rather is “rooted in mainstream, orthodox Islamic teachings” (83). Bostom explodes the oft-repeated idea that “Islam’s society’s hostility is non-theological” and “not related to any specific Islamic doctrine” (74). He proves that, a thousand years before any “serious colonial penetration of the region” (38) could influence views about Jews, there is evidence that Jews were hated by the Muslims because they stubbornly denied Muhammad’s message.
In fact, the Jews of the period even “coined their own terms for hatred directed at them by Muslims” (38). Jews used the terms sinuth for Muslim hatred of Jews and sone for the Muslim hater, thus confirming that Islamic anti-Jewish hatred existed a millennium ago.
Another myth central to the discussion of Islam is that Jews and Christians — i.e., dhimmis — were well-treated. Blasting the oft-repeated notion of cordial Muslim relations toward Jewish and Christian subjects in Muslim-dominated Spain, Bostom cites one pogrom after another within the Muslim world, and he underscores that Koran 9:111 “provides an unequivocal, celebratory invocation of martyrdom during jihad” (82).