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This book highlights something that is basically already known, but which gets forgotten more swiftly than much else: antisemitism divides minds, the human from the non-human. Judaism is neither a religion like Christianity or Islam nor comparable with any other religion, ideology or state form. Even though it too is a product of history, it forms a category in itself, a unicum of human culture. Refusing to impose the "will of God" on other peoples, it thereby becomes, in the words of Schelling, "the bearer of divine history, because it cannot behave power-politically".

Since antisemitism has existed since Judaism and Christianity have existed, it seems to us unhelpful to restrict our analysis to a particular historical epoch such as the Western leap into modernity or to over-emphasise the differences between anti-Judaism and antisemitism. Insightful as Hannah Arendt´s analyses of modern power are, her idea that antisemitism might not have arisen had the Jews not in one specific period exchanged their propensity for self-examination for a closed exclusivity misses the mark.

Her mistake is pardonable because she also on many occasions explains how the contradictions of the modern world turn antisemitism into a complex two-way street in which the emancipation of the Jews is again and again reversed. In any case, in this book we use only the single term "antisemitism" regardless of whether we are dealing with its ecclesiastical, secular or Islamic form, because, independently of time and culture, it is always directed against the Jews and the "reason" for which they are plundered or murdered is a matter of indifference to the victims.

Moreover, in our survey of "Allah and the Jews", we will not find anything to invalidate such a unified view. On the contrary: the history of this very different civilisation not only confirms the universality of Jew-hatred, but also provides us, through a study of antisemitism, with deep insights into the similarity between the violent tendencies of both the West and Islam, in which the greatest conceivable existential contradiction is created by Allah´s claim "I am time", which requires him to strive to remove that mighty obstacle to his progress – the existence of the Jewish people (see p. 92).

The author has elsewhere, in studies of Islamic specialities such as jihad and misogyny, described the powerful trends that are Islamising Western institutions. In this book we will show, through a discussion of Islamically imported antisemitism, that the ongoing Islamisation of Europe and the growing network of mosques are not a passing fad, but mark a profound worldview shift of historic significance.

A realistic picture is unattainable if we remain trapped within the narrow confines of the official "Dialogue with Islam" and its core legends of "peace" and "tolerance" before which everyone must show their "respect". Instead we will take a broad view which foregrounds the antisemitic dimension of the shift.

The dogma that "antisemitism and Islamophobia have the same roots" rules out the possibility of Islamic antisemitism while at the same time making critical analysis of Islam identical to antisemitism. As we shall show, this strategy is an application of the conspiracy technique of the Protocols of the Elders of Zion; in a single move Islam becomes a victim and its potential for violence is directed against non-Muslims and Israel. Insofar as Western elite policy places its own interests above the common good, it corresponds to Islam´s self-definition in opposition to the "unbelievers", and reinforces the ongoing Islamisation and with it the hostile pressure on the European peoples that we call "demophobia" (hatred of the people).

As has been seen on numerous occasions, the Islamically correct "Dialogue with Islam", through the use of terms such as "Islamophobia" and "racism", projects its basic fears onto books like this one that subject sacrosanct objects such as Islam and the dialogue with it to critical analysis. It is therefore likely that its effect will not only be constructive. Precisely for this reason we must, despite the danger of triggering the aggressive reflexes of the opinion controllers, address at least three questions, namely: (1) how antisemitism arose and historically developed within Islam; (2) what European antisemitism is and how it could unite with Islamic antisemitism, so as to become the motor of the Islamisation of Europe; and (3) whether the Islamically dominated worldview shift – aside from the advantages it offers to its proponents – has consequences for Israel and the peoples of Europe, and, if so, what these might be.

It is not hard to see that the universality of antisemitism and the cultural-historical range of the religions involved require a differentiated point of view. While the dogmatic and misleading clichés employed by the "Dialogue with Islam" are totally unsuitable for this task, they nonetheless themselves provide the clue to an appropriate explanatory model. The key lies in the nature of their psychological language. Indeed, the single term "Islamophobia" can stand in for the whole vocabulary as an encapsulation of the whole fantasy world of the "structural change".

In employing this concept not discursively but abusively, its users – the representatives of the Muslim immigration and official Europe – are creating a racist meta-policy in the European democracies. In accordance with Koranic doctrine it divides Europeans into two classes, if not races: those who are hostile to Islam - Islamophobic - and fail to show the appropriate respect and those who are friendly to Islam – Islamophiliac – and are therefore ready to bow to Allah´s commands as the new interpretative model and only possible TRUTH.

To this black-and-white view there currently seems to be no alternative. Even an attempt at an analysis that is not based on Islamic preconceptions will be defined as "Islamophobic" or call down the accusation of "stirring up fears". The additional warning against "pouring oil on the fire" nonetheless suggests that even within this shrivelled intellectual world some sense perceptions remain active, leading to a less than total confidence in the "peace of Islam".

Correspondingly no academic or political "Islam expert" nor any journalist who has failed to internalise the central dogma can hope for advancement. Anyone who believes they have recognised negative features in Islam is guilty of, as they say, "hostility against a whole group" and has thereby written himself out of humanity and provoked his own possible destruction by Muslims whose "feelings" have been "hurt". The justification of Islamic terrorism is also implied here since, from this point of view, it is a form of "self-defence" or even a straightforward "cry for help" against Western dominance. Inevitably, through this optic the defensive actions of the Jewish state look like "Israeli state terrorism" and Israel´s American guardian becomes the archenemy.

The Dialogue´s psycho-language indicates a fundamental loss of reality whose roots can convincingly be elucidated by psychoanalysis. What we have here is the ancient struggle between "reason" and "anti-reason" (Karl Jaspers), corresponding to the political poles of freedom and unfreedom. Since Sigmund Freud psychoanalysts have referred to the "reality" and "pleasure" principles and identified them with the figures of Oedipus and Narcissus.

Because his psyche, stuck at an infantile level, cannot deal with reality, the narcissist seeks to destroy it by projecting his aggression onto its bearers – women, Jews and the rejected old society. In order to subordinate reality to his fantasy world, psycho-speak must become inverted speech, turnspeak. For example the notion of "cultural enrichment" is used to explain to the Danes why 4% of the population, the Muslims, need 40% of the welfare benefits (in Germany the proportions are about 5% and 30%) and why critical taxpayers are guilty of "social envy". The reproach of pessimism is often levelled at historically correct analyses of Islam because they draw attention to unwelcome facts which challenge narcissistic optimism and so suggest that its projects are in fact utopian or at least ethically and financially irresponsible.

Experts in the relevant discipline have this to say about such matters:

"The process (of projection) is as universal as narcissism itself and it leads to the idea of an international and universal Jewry. (It gives rise to) an attitude that vaults over any rationality…. Narcissistic truth does not require proof, it is inspired; faith can, by definition, not be limited…. and so the world of facts is downgraded and combated and must even be destroyed, leaving room only for illusions and intentions. The narcissistic miracle of faith needs no testimony from history, tradition or facts; it is sufficient unto itself."

From the inversion of all traditional reality and values a counter-force arises which prohibits prohibition. In the guise of "anything goes" an apparently unrestrained freedom turns into a harsh compulsion that fights against the rule of law and turns criminals into victims, same-sex families into social base-units and Mafioso Islam into the guiding culture. No wonder then that critical old-style citizens suffer from the corresponding Crimino-, Homo- and Islamo-phobias or other forms of psychological deformation that make it hard for them to enter into the cosy womb-like world of the new anti-culture. Since it is one of the fears of this ideology that its undemocratic exercise of power may be hindered by traditional reason and ethics, it protects itself behind the walls of "tolerance of Islam" vectored by a mainstream media whose domination over public discourse goes unchallenged.

For the left, the "freedom to think otherwise" (Rosa Luxemburg) was always bound up with violence and, in the inverted logic of the narcissists, itself turns into a means of repression. There is no history without antisemitism and no antisemitism without narcissism, which means that narcissists make history. This should come as no surprise since power generally speaking needs narcissists so that it can be exercised without ethical constraints. Since in turn Islam is the very religion of the elites and of narcissists and Western society mass produces infantile types there is no logical alternative under modern conditions to the installation of the House of Islam in Europe. Here the fact that the recent Iranian call for the "eradication of Israel" met with so little opposition anticipated much that is to come.

The book is divided into five sections. After a sketch of the "Old Israel" (I), in (II), "Jews and Islam", the Islamic self-definition against Judaism – the "Seal of Medina" – is described followed by an account of the "Model of Cordoba", the exceptional experience of the Jews in Spain. Section III describes the "Patterns of Antisemitism" confining itself to the aggressive clichés of the Church, their Lutheran exacerbation and their processing by the German Enlightenment. This is followed by a presentation of the theory of Jew-hatred, which, as an integral part of the narcissistic psyche, fights against reality and its bearers, humanity, and in particular Jews and women. The inversion of reality and unreality is shown in practice in the example of the Myth of Palestine (IV) in which Islamic oppressors have been turned into displaced Arabs. On this basis it becomes easier to understand the antisemitic Muftism (V) currently espoused by the European Union with its support for Hitlerite radical Islam.

The author follows his usual approach of linking past and present in order to point up the historically developed patterns which – when realistically grasped – can explain the present and provide keys to the future. Given the breadth of the subject it is not possible to deal with everything an individual reader might consider important. In the limited space available we have concentrated on describing the bond created by antisemitism between Europe and Islam. It threatens not only the existence of Israel and the cultural family likeness with America, but may, as the ethical echo of the Shoah weakens, terminate European culture as such.

But that is hardly likely. For it is precisely the monstrous scope of this process and the elitist corruption it entails that mean it cannot be endlessly pursued. Power needs narcissists, but it also provokes resistance and revival as reality breaks through utopian delusion. This too is a pattern of history that is just as old and automatic as antisemitism itself and which cannot be overcome without violence.

Chapter One: OLD ISRAEL
Chapter Two: JEWS AND ISLAM
1. The Seal of Medina
2. The Model of Cordoba
Chapter Three: PATTERNS OF ANTISEMITISM
1. Antiquity and Middle Ages
2. Modern Times
3. Theories of Jew Hatred
Chapter Four: THE MYTH OF PALESTINE
1. The Hidden Israel
2. The Return of Israel
Chapter Five: "MODERN" MUFTISM
1. The Anti-Jewish Alliance
2. Allah´s Antisemites
3. Dialogue – The Collective Deceit

Hans-Peter Raddatz: Allah and the Jews - The Islamic Renaissance of Anti-Semitism. Translated by Colin Meade. To be published soon ...

Allah und die Juden. Die islamische Renaissance des Antisemitismus
Autor: Hans-Peter Raddatz
352 Seiten. Gebunden mit Schutzumschlag
Format: 12 x 18 cm
Ca. € (D) 24,90/€ (A) 25,60/sFr 43,70
ISBN 9-783-937989-26-6
http://www.wjs-verlag.de/site/reload.html?../buch/Allah-und- die-Juden.html

Rezensionen/Reviews in German:

Hans-Peter Raddatz: Allah und die Juden. Die islamische Renaissance des Antisemitismus. Ein Höhlenerlebnis von Chava Gurion, Israelforum.at
http://www.israelforum.at/Buchempfehlung_H-P_Raddatz.htm

"Dem Islam dienen". Von Henryk Broder, Blick, 11. Juni 2007. Jihad Watch Deutschland, June 11, 2007. Auf "Mehr ..." klicken lohnt sich nicht.
http://fredalanmedforth.blogspot.com/2007/06/dem-islam-diene n.html

Auszüge aus der Rezension des Zürcher "Blick": Islamischer Antijudaismus. Heute im Schweizer "Blick" und in der Jüdischen: "Dem Islam dienen". Von Henryk M. Broder. Die Grüne Pest, 11. Juni 2007
http://gruene-pest1.com/showthread.php?t=238772

Hans-Peter Raddatz: Allah und die Juden. 27. Juni 2007
http://www.eussner.net/artikel_2007-06-27_14-47-57.html

Rezension/critique en français :

Où nous mènent les serviteurs de l´Islam ? Par Henryk M. Broder, 11. Juni 2007
Alain Jean-Mairet, 11 juin 2007
http://www.ajm.ch/wordpress/?p=680