CONCLUSIONS
In concluding, let me highlight the observations made by Dr. Muqtedar Khan, a much-ballyhooed Muslim moderate from the United States, after his recent trip [relative to 2006] to Belgium.
While Khan admitted the largesse of Belgium's welfare state toward its Muslims: “the welfare check was normally 70 percent to 80 percent of the salary. For those [Muslims] who were married with children, welfare provided comfortable living and with low property values, even those on welfare could actually own homes,” he made the usual pro forma complaints of European racism, xenophobia, and so forth, consistent with a mind-set that has become normative—asserting human rights for Muslim “immigrants” into Europe, only (welfare, housing jobs, etc.)—with no discussion of the rights, or even the capacities of the host countries.78 Indeed, American expatriate writer Bruce Bawer, living in Norway, has documented how Oslo imams preach brazenly that Muslims should expect these welfare benefits—and feel justified in supplementing them by stealing from stores —as a form of jizya extracted from their infidel “host” societies.79 These living archetypal Islamic worldviews are consistent with the doctrine expounded by the seminal eleventh-century Andalusian jurist Ibn Hazm, who stated explicitly that non-Muslims were only bequeathed possessions to serve as booty for the Muslims.80Indeed such attitudes, whatever their origins, raise this larger basic question: why does the West continue to validate the raw, imbalanced bigotry that denies nonMuslims any access to Mecca and Medina—upon pain of imprisonment, torture, and death—while Muslims demand and are granted the ability to settle, with generous accommodations, within Europe or America?
In 1916, Snouck Hurgronje, the great Dutch scholar of Islam, underscored how the jihad doctrine of world conquest remained a potent force among the Muslim masses:
[I]t would be a gross mistake to imagine that the idea of universal conquest may be considered as obliterated...the canonists and the vulgar still live in the illusion of the days of Islam’s greatness. The legists continue to ground their appreciation of every actual political condition on the law of the holy war, which war ought never be allowed to cease entirely until all mankind is reduced to the authority of Islam—the heathen by conversion, the adherents of acknowledged Scripture by submission.
Even if they admit the improbability of this at present, they are comforted and encouraged by the recollection of the lengthy period of humiliation that the Prophet himself had to suffer before Allah bestowed victory upon his arms; and they fervently join with the Friday preacher, when he announces the prayer taken from the Qur’an: ‘Thou art our Master; grant us then to conquer the unbelievers.’ And the common people are willingly taught by the canonists and feed their hope.. The conception of the Khalifate still exercises a fascinating influence, regarded in the light of a central point of union against the unfaithful.81More than sixty years later, in 1978, Charles Emmanuel Dufourcq wrote presciently that historical and cultural revisionism of the established legacy of jihad in Medieval Western Europe might precipitate a recurrence of “the upheaval carried out on our continent (i.e., Europe) by Islamic penetration more than a thousand years ago.”82
It is a bitter, tragic irony that the foundational myth of “symbiotic” Andalusian ecumenism which was central to the genesis of the Eurabian pathology currently on display in Europe, is now [circa 2006] also being invoked as a salvational fantasy, in the wake of the French riots.83 Denying any Islamic etiology for the major problems confronting Europe thus begets more Islam as the “solution” and accelerates Europe’s seemingly inevitable trajectory toward complete Islamization, with implementation of the sharia.
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