Balfour Books was created to stand in the breach in the misinformation battle against Israel. In presenting the Jewish state’s case to a world that is both indifferent and hostile, Balfour Books draws from a deep pool of spiritual, intellectual, and moral strength, and its authors are committed to combating anti-Semitism wherever it’s found. Remember these things, O Jacob, for you are my servant, O Israel. I have made you, you are my servant; O Israel, I will not forget you. — Isaiah 44:21 Contents Foreword First printing: April 2004 Islamic Fundamentalism and the Arab Political Culture ........................................ 7 David Bukay SECTION ONE: Copyright © 2004 by The Ariel Center for Policy Research. All ISLAM AS A WORLD THREAT rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission of the pub- A New and More Dangerous Era .................................................. 25 lisher, except in the case of brief quotations in articles and reviews. Anthony Dennis For information write: Balfour Books, Inc., P.O. Box 726, Green Forest, AR 72638. Sacred Visions and Religious Terror: The Case of Islam ..................41 Charles Selengut ISBN: 0-89221-576-3 Library of Congress Number: 2003116052 The Afghan Alumni and the Clash between Civilizations ............59 Shaul Shay Printed in the United States of America How Islam Plays the Press ..................................................................89 Joseph Farah Please visit our website for other great titles: www.balfourbooks.net SECTION TWO: ISLAM IN THE WORLD AND THE MINORITIES POLICY For information regarding author interviews, please contact the publicity department at (870) 438-5288. The War of Islam Against Minorities in the Middle East .........105 Mordechai Nisan Genocide in Sudan ...........................................................................129 Patrick Sookhdeo From Bosnia to Kosovo: The Re-Islamization of the Balkans ....... 143 Raphael Israeli Extremist Islamist Terror and Subversion in South Asia ................ 167 K.P.S. Gill and Ajai Sahni Muslim Immigration and the West ................................................187 David Pryce-Jones Islamic Judeophobia: An Existential Threat ..................................195 Robert S. Wistrich SECTION THREE: Foreword ISLAM AND UNCONVENTIONAL WARFARE Nuclear Programs of Arab and Islamic States: Capabilities, Islamic Fundamentalism Strategies, and Implications ..................................................223 Gerald M. Steinberg and Aharon Etengoff and the Arab Political Culture The Chemical and Biological Threat of Islam ................................255 Dany Shoham David Bukay Facing Insurgent Islam: A Grand-Strategy for the West .............281 Yehezkel Dror he 20th century was one of the most turbulent in human his- SUMMARY tory, marked by total wars and severe ideological struggles. Two Tideologies competed against the Western liberal-democratic What Is to Be Done? ...................................................................... 317 system and were defeated unconditionally. The first, nazism, was David Bukay vanquished in a total war that exacted one of the greatest human and economic costs in history. The second, communism, was overcome after a political and ideological struggle that lasted three-quarters of Glossary of Islamic Terms ............................................................... 324 a century. When it seemed that a “New World Order” had emerged and the period of total wars, and especially fanatic ideologies, had About the Authors ...........................................................................331 ended, the world became aware of the danger of fundamentalist Islam, whose borders, as Samuel Huntington has observed, are borders of blood. Indeed, in several regards this is a more extreme danger, certainly a graver and more massive threat: there are many Islamic states in the world, there is a total Islamic population of over a billion hu- man beings, and the reality is one of an extroverted and aggressive, totalistic religion with an ideology of perpetual expansion. It should also be stated clearly, even in the age of the “politically correct,” that the problem is also one of Arabs, the “savage kinship” as scholars 7 8 9 have called it, which is still immersed in many values of anarchic Western view that the state is the product of a “social contract.” Th e tribalism. We are not speaking of Islam as a religion, nor of the state refl ects and embodies the will of Allah. Sovereignty (hakmi- Arabs, per se. However, the combination of radical Arabs and yah) stems from Allah alone and does not pertain to the will of the fundamentalist Islam is deadly, and constitutes the greatest threat ruled. Th e Western doctrine of a right to oppose a bad government, to the existence of modern society and culture. Th eir ideology is and a duty to replace it, does not exist in Islam (Saddam Hussein’s uncompromisingly murderous and nihilistic, and they are sup- maintenance of power in Iraq, and Arafat’s continuing to lead the ported by millions of frustrated and destitute people who seek to Palestinians, are real-life examples). Th e question of the citizenship convert the humiliating present back into the glorious past. and of civil sovereignty is irrelevant. In this regard, it is clear what the army’s role will be, and that the leadership will remain in power. Islam constitutes a universal world view, an all-inclusive civi- From the standpoint of Islam, any attempt to alter the structure lization that lays down positive and negative commandments for of legitimacy and sovereignty constitutes heresy and rebellion. Th e the believer. It is a comprehensive system of religion (din) and state Arabic word for “state” is dawlah, which means dynasty, but con- (dawlah), which does not distinguish between the kingdom of Al- notes becoming or replacing (Sura 3, 134–140). lah and the kingdom of the ruler, and signifi es total and exclusive Most of the population is estranged from the government, and is submissiveness and devotion to the will of Allah. Th e Islamic ideal not regarded as a factor to consider in conducting politics. Th e politi- was the establishment of a political community (ummah), and the cal culture is native (submissive) in the center and parochial in the goal was defi ned as achieving an Islamic order and political stability, periphery. Th ere is no tradition of a civil society that constitutes the while maintaining the unity of the community. Any rule is prefer- sovereign, and citizenship, as a critical phenomenon, is practically able to lack of rule, and any ruler can be accepted, because he is nonexistent. Political participation is on the level of supportiveness preferable to anarchy. Arab history, from the days of the prophet only, and mobility is low. Intellectual thought in Islam, like legiti- Muhammad to the present, is one of patrimonial leadership in macy and sovereignty, is also diff erent from the Western concept, military or monarchic authoritarian regimes. Yet, from the historical and this has important implications for basic principles and political standpoint, political activity in the Arab world tended to encour- behavior. Th e concept is atomistic rather than integrative, meaning age rebelliousness and political violence.1 How can we explain this that the principle of causality does not exist, since everything stems paradoxical phenomenon? Th e answer is fascinating: there is no from the will of Allah. Th e result is the crystallization of a synthetic need for legitimacy stemming from the people and its sovereign culture that manifests mental collectivism, with an overarching goal political will, since sovereignty comes from Allah, and the moment of preserving stability, and a fear of questioning the political order one rule is replaced by another, it becomes accepted and consented lest disintegration, anarchy, and disorientation result. to. Everything is done according to the will of Allah, and the test Th e values of Islam were profoundly infl uenced by the basic is always the result. Whether an act has succeeded or failed, that is values of the Arabs in the jahali era. Allah is from the jahali period. the will of Allah. Th is is the ideological-religious basis for violence He was regarded as a supreme god, and he had three daughter-gods: in Islam. Today, this model endures even in the secular conception al-Lat, al-Manat, and al-`uzza. Th e cult of the stones was central of rule, with sovereignty consisting of the leader’s personality and in jahali Arab society, particularly the “black stone” in Ka`bah in the forcefulness of his rule. Mecca. Another key example is the custom of the hajj, which was Th e Islamic state is theocratic: Allah is the only source of faith, entirely incorporated into Islam. Apart from the customs that were and the religious cult is the symbol of collective identity. Any criti- replicated from the jahali era, it seems that only two of the fi ve pillars cism, any opposition, constitutes heresy. Th is orientation is linked of Islam (arkan al-Islam) — prayer (salat) and testimony (shahadah) to the legitimacy of the government. Islam completely rejects the — are originally Muslim. Mohammed’s MONSTERS David Bukay 10 11 Th e determinative affi liation is inward, involving the blood the tribal-clan structure. Th e tribes became part of Islam on the basis relations within the family or clan. Th is is manifested in the prov- of the existing commonality of customs, and swore personal loyalty erb, “I and my brothers against my cousin. I and my cousin against (mubaya`ah) to it because it was perceived as triumphant. Th is is a the neighbor, I and the neighbor against the foreigner.” Th e duty salient phenomenon among the Arabs, rooted in the spread of Islam, to uphold the affi liative and clan-family framework against others and it has major implications for the issue of Islamic fundamental- exists without any connection to the question of right or wrong. ism: the victor is righteous, and the righteous always triumphs. Th e hostility and suspicion toward other tribes is deep and intense, Th e test for righteousness is the same as the test for success.