“When your Lord revealed to the angels: I am with you, therefore make firm those who believe. I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.”
—Qur’an 8:12

“Prepare against them what you believers can of military power and cavalry to deter Allah’s enemies and your enemies as well as other enemies unknown to you but known to Allah. Whatever you spend in the cause of Allah will be paid to you in full and you will not be wronged.”
—Qur’an 8:60

“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book [Jews and Christians], until they pay the Jizyah with willing submission, and feel themselves subdued.”
—Qur’an 9:29

Most Americans and Europeans probably first heard the word jihad in 2001. It was as bizarre, foreign, shocking—indeed novel—as the idea of quotidian passenger jets roaring into office buildings.

On the one hand, it was a chilling yet exotic term Usamah bin Laden used in declaring war against America. Much more often, however, it came in the form of Westerners attempting feverishly to reframe it—at worst, mysterious; at best, innocuous, or even positive.

The mystified media

In 2002, ABC News asked “Is Bin Laden’s Concept of ‘Jihad’ Correct?” One university student in Pakistan—as if students of anything, now or then, can be trusted to be helpful—described jihad “as a personal ‘struggle and strife against the evils of society, against anything,’” and said “it has nothing to do with killing innocent people.” ABC procured even less authoritative—let alone believable—answers from students at, of all places, “the Islamic al Ashar University in Gaza.” Two “definitions they offered were ‘to do your best’ and ‘to fight against evil and for charity.’” ABC informed its readers, without qualification, that “Islamic scholars insist that for most Muslims, the most important interpretation is: an individual struggle for personal moral behavior.” Its evidence for this was one scholar’s opinion: that jihad is “a very beautiful concept which is deep in the area of spirituality.”

Sadly for the same Western media which constantly blame Israel for its enemies’ depravity, the post-9/11 love affair with the “greater” and “personaljihad is supported by neither the Islamic sources nor historical fact.

In 2007, CNN denizen Christiane Amanpour devoted multiple minutes of her (infamously anti-Israel) three-part series God’s Warriors to how true jihad consists simply of everyday American Muslims navigating their adopted country’s irrational bigotry. Jihad in its purest form, said Amanpour, was just “a public display of faith… swearing off alcohol, praying five times a day, which isn’t easy in a typically busy American life,” an American life in which Muslims feel “singled out for surveillance.” A woman she interviewed—“a jihadist, just not the sort you’re thinking of”—said that jihad was “self-struggle,” and “my jihad” was “wearing hijab in the United States.” “I mean, holy war, really? Who made that up?” she insisted. “That’s really a very bad translation. It’s a self-struggle. Living in a secular society, where you have to work to maintain your Islamic values, that’s jihad.”

Sadly for the same Western media which constantly blame Israel for its enemies’ depravity, the post-9/11 love affair with the “greater” and “personaljihad is supported by neither the Islamic sources nor historical fact.

Jihad in context

It is true that jihad means “struggle,” but not in the same way as the Hebrew word Yis’ra’el (Israel), which Rabbi Jonathan Sacks translates as “one who wrestles with God and with man and prevails.” The new name the angel of the Lord gives Jacob is to denote an explicitly spiritual dimension of struggle, since, in Genesis 32, the human patriarch has just wrestled with a spiritual being representing God. Jacob-Israel’s struggle with the angel becomes symbolic of his descendants’ struggle with their own humanity, and the God who has chosen them to bring His light to the world. As we can see from Islam’s foundational texts, and subsequent history, the so-called “radical” definition of jihad—military struggle against the Kafir (non-Muslim) by all means necessary and available—is the one borne out.

The best way to understand jihad is through its scriptural and historical context. In order to do that, the basics must be grasped first. Islam’s holy texts are comprised of a trilogy; most know of the Qur’an (believed to be the words of Allah delivered through Muhammad), but there is also the Sirah (the “life” or biography of Muhammad), and the Hadith (the many thousands of oral “traditions” preserving Muhammad’s sayings and actions). Each part of this trilogy complements the other in terms of the different types of information it provides: theological and ethical pronouncements venerated as prophetic (Qur’an), instructional stories and aphorisms (Hadith), and historical, biographical narrative (Sirah). All of them overlap somewhat, but Islam is incomprehensible without all three. It also cannot be practiced in any one portion’s absence: for example, the crucial Five Pillars of Islam originate from the Hadith, not the Qur’an.

As we can see from Islam’s foundational texts, and subsequent history, the so-called “radical” definition of jihad—military struggle against the Kafir (non-Muslim) by all means necessary and available—is the one borne out.

Furthermore, Islam, let alone jihad, cannot be understood without the person of Muhammad. Qur’an 33:21 says that “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” This—buttressed by 90 other verses—is understood to mean that Muhammad is the perfect example of conduct for every Muslim. Combined, the Sirah and Hadith form what is called the Sunnah (“way” or “path”) of Muhammad. Therefore, what Muhammad said and did are of supreme importance.

The word jihad or obvious references to its practice occur a total of 164 times in the Qur’an. From a purely statistical perspective alone, jihad is not peaceful. References to its so-called “greater” form appear nowhere in the Qur’an, and of the nearly 1,400 ahadith in the Sahih al-Bukhari collection which clearly concern jihad with or without naming it, roughly 98% are in violent contexts. When the Sirat Rasul Allah (“Life of the Messenger of Allah”), Muhammad’s sacred biography, is factored in, the situation is even clearer. Unlike the Qur’an and Hadith—non-linear collections of disconnected, decontextualized sayings—the Sirah presents the cohesive, chronological story of the world’s first Muslim, and not once in the text does CNN’s variety of jihad appear. “The apostle [of Allah],” the Sirah says, “took part personally in twenty-seven… raids” as well as many battles and military expeditions, of which there were “thirty-eight… in number” (pp. 659–660). The Sirah also duly cites the historian at-Tabari’s differing respective count of 26 and 35 military operations. Showing preference for at-Tabari’s more conservative sums—excluding the many executions and 44 known assassinations Muhammad ordered of his enemies—this comes to 61 acts of jihad between his departure from Makah in 622 C.E. and his death in 632. This roughly averages one act of jihad every few months. Moses, by contrast, only engaged in six wars, all of which—unlike in Muhammad’s case—were defensive (see Exodus 17 and Numbers 14, 21, and 31). In total, about 67% of the Sirah concerns military matters, 21% of al-Bukhari’s ahadith, and 9% of the Qur’an; taken together, roughly a third of the entire Islamic trilogy concerns jihad.

Islam, let alone jihad, cannot be understood without the person of Muhammad. Qur’an 33:21 says that “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.”

Crucially, too, jihad does not necessarily have to be violent. There are four types of jihad: of money, speech, writing, and of the sword. Jihad of money, for instance, is that practiced by organizations like the Council on American-Islamic Relations (CAIR) laundering money for Hamas; entities which fund anti-Jewish campus hate groups like Students for Justice in Palestine; or Arab countries which endow anti-Israel Middle East Studies departments at universities. Those of speech and writing (completely fungible in the electronic age) refer to da‘wah (Islamic proselytism), and taqiyah, the concept of deception and propaganda in the furtherance of Islam. As Muhammad says in the Hadith, “War is deceit.” Jihad is not just physical conflict but civilizational war, utilizing all aspects of civilization in order to defeat non-Islam.

The life of Muhammad (c. 609–632 C.E.)

The Islamic scriptures document Muhammad’s evolution from an obscure preacher in Makah to the most powerful warlord on the Arabian peninsula. By the time of his death, every single Arab living within the peninsula was a Muslim. The Sirah shows us that this occurred not because Muhammad persuasively preached religion but because he became a military leader. He preached theology in his birthplace of Makah for about 13 years starting around the year 609, but failed to convert many of his pagan Arab neighbors, most of whom were members of his own tribe, the Quraish. Early in his career, Muhammad had preached some sermons which did encourage peace and charity, but, since this had not won him followers, his homilies changed. In his frustration and anger, says Ibn Kathir, one of Islam’s most admired scholars and Qur’an commentators, Muhammad began to insult the Makans’ ancestral gods and set one tribe against another. According to the Sirah (pp. 130–131), the infuriated Makans—who held a preference for religious tolerance between clans in order to secure the flow of trade—turned against Muhammad.

In the year 622, Muhammad left Makah and set out with his small band of around 150 followers for the town of Yathrib to the north. Another motive for his departure was that emissaries from Yathrib had sought his help in settling a dispute between two Arab tribes. He was also told that there were Jews there (roughly half the town’s population), who, with their knowledge of the Biblical prophets, surely would recognize his own claim to prophethood and accept Islam. When he arrived in Yathrib, however, Muhammad—whom the Qur’an indicates was illiterate (though some ahadith disagree)—was sorely disappointed. The well-educated Jews rejected him, because, among many other likely reasons, his pronouncements inaccurately recounted narratives from Tanakh’ (for obvious errata, see Qur’an 19:27–28 and 22:26, as well as Bukhari 3425). The repercussions of this rebuke remain with us to this day, for Muhammad saw the Jews’ refusal to acknowledge him as a prophet and convert to Islam as an unforgivable betrayal, as he had been counting on the “People of the Book” to affirm his prophethood. In addition to the Jews, the Arabs he found in Yathrib were no more interested in his sermons than his tribesmen back in Makah.

Jihad does not necessarily have to be violent. There are four types of jihad: of money, speech, writing, and of the sword.

As the Sirah recounts, rejected by both the Jews and his own tribesmen, without new converts, and hamstrung by his followers’ continuing poverty, Muhammad began to preach sermons of the wrath of Allah. He then declared war upon the Makans, and his followers began to rob their camel caravans (pp. 280–287). Caravans were the life-blood of Arabia, as merchants would “invest” in one by parting with some of their own possessions, hoping that they would be traded for commodities valuable enough to be bartered for food to feed their families. Therefore, Muhammad’s practice of economic warfare hit hard at the foundations of Makan society, harming innocent non-combatants who had nothing to do with his war of revenge. Thus, when the Makans heard that Muhammad’s army was heading for a particularly large caravan, they rushed to defend it. This precipitated the Battle of Badr (624), the most pivotal military event in Islamic history, where an outnumbered Muhammad achieved a great victory over the non-Muslim Arabs and was able to take their wealth for himself and his believers (pp. 292–306). He had also broken the taboo against making war upon his own people. Muhammad then ordered the bodies of the defeated hurled down a well, then shouted at the dead in the middle of the night: “O people of the pit, you were an evil kinsfolk to your prophet. You called me a liar when others believed me; you cast me out when others took me in; you fought against me when others fought on my side.… Have you found that what your Lord [Allah] promised you is true?” (p. 306)

The fear Muhammad’s victory inspired across Arabia succeeded where his religious preaching had not; crowds now flocked to his ranks, for he had proven himself a great warrior, worthy of universal awe and respect. Yathrib was later renamed Madinah (“city [of Muhammad]”) in recognition of this fact. All of the chapters in the Qur’an containing violent verses come from after Muhammad left Makah and went to Yathrib in 622, the journey called the Hijrah. The chapters (suwar) which preach the most violence and repression (such as 2, 3, 4, 5, 8, 9, 24, 98, etc.) occur in the latter part of Muhammad’s prophetic career, when he himself became a jihadist. It was in Yathrib (Madinah) that Muhammad first embraced war (jihad) as a means of gaining power and converts. In fact, 622 is the first year of the Islamic calendar: the year when Islam finally began to achieve success.

Muhammad then turned his attention to the Jews. Three Jewish tribes inhabited Yathrib and its environs: the Banu Qainuqa, an-Nadir, and Quraizah. Muhammad began to preach furiously anti-Jewish sermons: for example, Qur’an 5:60 (the infamous verse of “apes and pigs”), 5:82 (in which “You will surely find the most bitter towards the believers to be the Jews and polytheists”), and 98:6 (in which Jews, and all of Allah’s other enemies, “will abide in the Fire of Hell,” for they “are the worst of creatures”). According to the Sirah, Muhammad then laid siege to the Banu Qainuqa’s quarter of Yathrib, for they, worried by his anti-Jewish sermons, broke a non-aggression pact to which they had reluctantly agreed when Muhammad first began to dominate the city. Once the Qainuqa surrendered—their lives spared only at the behest of an Arab ally—Muhammad exiled the tribe from the city forever, but, coveting their great wealth, stole all of their valuable possessions before sending them on their way (pp. 363–364). After Muhammad ordered the assassination of an elderly Jewish poet who had criticized him in his poems after he had lost two dear Arab friends at Badr (pp. 364–369), members of an-Nadir joined with Muhammad’s Makan enemies to fight in the Battle of the Trench (627). As at-Tabari recounts in his monumental History of the Prophets and Kings, when the Muslims finally emerged victorious, the same fate meted out to Banu Qainuqa befell most of an-Nadir, with Muhammad expelling them and confiscating their property (pp. 156–160). Eventually, Muhammad came to confront Yathrib’s last Jewish tribe, Banu Quraizah, and the remainder of an-Nadir. Like an-Nadir, the Quraizah were wealthy date farmers who, in fear of Muhammad, had conspired with his enemies in self-defense. Therefore, says the Sirah, in the spring of 628, bent on plunder and revenge, Muhammad and his army attacked the oasis town of Khaibar, north of Yathrib, where the Jews were besieged within their fortresses. Unable to mount an effective counter-attack, the Jews surrendered after a siege of roughly two weeks. Muhammad ordered trenches dug in Yathrib’s central market, and ordered every single Jew who had fought in the battle be bound and beheaded before his eyes: according to differing accounts, between 600 and 900 Jewish men and boys were slaughtered that day (pp. 461–464). Muhammad then cut a deal with those Jews he neither killed nor enslaved. With all of their wealth and date palm plantations already now Muhammad’s property, the beaten, terrified Jews offered to work the plantations and hand over half of their produce and income to Muhammad at the end of each year in return for both remaining Jewish and alive. Muhammad agreed (p. 515). From this emerged the Islamic doctrine of the dhimmi. A dhimmi is a non-Muslim who, in exchange for the right to remain alive without converting, must both pay the special dhimmi tax, the jizyah (“tribute”), and submit to a long list of humiliating regulations codifying his or her religious inferiority and social status as a non-citizen semi-slave. As the Jewish women were distributed as sex slaves amongst his soldiers, Muhammad took a trophy of two teenage girls for his harem, Raihaneh bint Zaid and Safiyah bint Huyai (pp. 466, 511, 516–517). Safiyah was the new bride of Kenanah ibn ar-Rabi’, Banu an-Nadir’s treasurer. Muhammad ordered Kenanah tortured to death—in vain—for the whereabouts of the tribe’s hoard of gold and silver by means of a fire kindled upon his chest (p. 515).

It is this massacre of Jews to which supporters of Hamas refer when they chant Khaibar, Khaibar, ya Yahud! Jaish Muhammd sawfa ya‘ud! (“[Remember] Khaibar, Khaibar, oh, Jews! The army of Muhammad shall return!”) It is this massacre of Jews which established the precedent for the kidnapping, enslavement, and rape of non-Muslim women. And it is Muhammad’s hatred for Jews which imams the world over echo when they utter his blood-curdling vision of the apocalypse:

The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.

(Sahih Muslim 2922)

The history of jihad (632–present)

Muhammad’s death in 632—from a wasting illness brought about after being poisoned by a Jewish woman whose husband, father, and uncle his followers had killed (Sirah, p. 516)—was only the beginning of jihad.

Muhammad’s empire consisted only of the Arabian peninsula (aj-Jazirah). His successors, however, were not satisfied with that. In fact, Muhammad himself had implored them to be dissatisfied. Armed with the commands of Qur’an 8:39, 9:33, 48:28, and 61:9, which called Muhammad’s army to make Islam the religion not just of their homeland but of the entire known world, those who assumed Muhammad’s throne proceeded to do just that. Known as the “rightly-guided ones” (Rashidun), these leaders, called khalifat (“caliphs”) dispatched their armies in all directions to capture—and colonize—territory in the name of Allah.

It is this massacre of Jews which established the precedent for the kidnapping, enslavement, and rape of non-Muslim women.

The first khalifah of the “rightly-guided” four, Abu Bakr (573–634)—the only one to die a natural death—ruled for too short a time to make much headway against the Byzantine and Persian Empires. The second, however, Umar ibn al-Khattab (c. 582–644), won dazzling victories against the Muslims’ large imperial neighbors. Severely weakened in the previous century by bubonic plague and costly wars, the Byzantines and Persians could not defend the edges of their territory. In 637, Umar’s armies conquered Jerusalem after starving the city for months. Around the turn of the following century, the Muslims built a mosque today known as the Dome of the Rock upon the Jewish Temple Mount as an emblem of Judaism’s defeat. Another mosque, the Masjid al-Aqsa, followed not long after. Then, between 639 and 646, the Arabs conquered Egypt, making the native Coptic Christians dhimmah and banning their ancient spoken language, so antique that much of it dates back to pharaonic times. Today, Christians, once the majority for centuries, make up only a tenth of Egypt’s population. Moving south, Muslim warriors quickly began seizing control of the rich trade along the Nile and advanced into the territory of the ancient black civilization of Nubia. Securing ivory and then gold from Nubia’s legendary mines rapidly progressed into enslaving large numbers of native Africans. Over the centuries, Arabs and then Islamized blacks pushed deep into the continent, reducing multitudes of non-Muslim blacks to slavery along the way. Thus began the Muslims’ more than millennium-long trade in black slaves, which would castrate untold thousands, facilitate the trans-Atlantic slave trade, and disperse around 25 million captive Africans across the planet from Brazil to China. No one may ever know how many blacks died as a result of Islam’s conquest of Africa; one rigid, low, perhaps unreliable, estimate is 120 million. It is an abomination which continues today.

Uthman (c. 573–656), third of the Rashidun, expanded the jihad east into Syria, Iraq, Persia, and what is now western Afghanistan. Persia was mostly Zoroastrian, and Afghanistan was home to thriving communities of Buddhists, Christians, and Hindus, yet Islam supplanted all with ruthless efficiency, killing at least 10 million Buddhists in the process. Muslim warriors also moved deeper into western India at this time. The eight centuries of subsequent Islamic invasions of Hindu territory, the worst beginning in the eleventh century, would traumatize India forevermore. It has been estimated that as many as 80 million Hindus died as a result of jihad between the years 1000 and 1525. Jihad even carved itself into the very landscape of Asia. The mountain range called the Hindu Kush was named for the nameless masses of Hindu slaves who died as they were marched towards Afghanistan for sale. The name “Hindu Kush” means “kill the Hindu” in Persian. And jihad is the sole reason that it today exists within the borders of Afghanistan and Pakistan, rather than India.

It has been estimated that as many as 80 million Hindus died as a result of jihad between the years 1000 and 1525.

The tenure of Ali (c. 600–661), Muhammad’s cousin and son-in-law, as the fourth khalifah was crippled by fierce civil war. He claimed that Muhammad had chosen him (a relation by both blood and marriage), not Abu Bakr, as successor. Ali, eventually “martyred” by his enemies in Kufah in Iraq, became the first “imam” of Shi‘ah Islam, whose followers later took control of Persia. From this bloody schism—a jihad within a jihad—came the Sunni-Shi‘ah split which still plagues Islam to the present.

Islamic (colonial) expansion (622–750 C.E.).

To the south in North Africa and to the east in what are now the Arab countries which encircle Israel, Muslims subjugated and destroyed more Greco-Roman-influenced Christian communities which had existed since the first century. Today, the Christian population of the Arab Middle East is in the single digits. Why? Because jihad has killed some 60 million Christians since the seventh century. 

In 711, Muslims invaded the Visigoth-ruled Iberian peninsula. The conquerors’ brutality was such that, in one incident in 715, they—according to one source—brought 30,000 slaves (many of them young girls), along with thousands of camels laden with looted riches, as tribute for the Umayad ruler of Damascus. Though there would be brief periods of relative tolerance of non-Muslims in Spain—during which the Shari‘ah was not zealously enforced—repression of Jews and Christians was much more the norm than the exception. A generation after the invasion of Spain, Muslim armies moved further into Europe, especially France. Only defeat in the Battle of Tours, exactly one century after Muhammad’s death, in 732, halted the Muslims’ gallop towards Northwestern Europe. By 750 C.E., Islam reigned from Spain in the west to modern-day Pakistan in the east. And it would only expand from there.

Today, the Christian population of the Arab Middle East is in the single digits. Why? Because jihad has killed some 60 million Christians since the seventh century.

Ottoman (colonial) expansion as of 1683.

With the rise of the Ottoman Empire, the Islamic Ummah (imperial “community” of believers) finally managed to gain a foothold in Europe. After taking the prize of Constantinople in 1453, the Turks proceeded west and north to capture Greece, the Balkans, most of modern Ukraine, all of Romania, and much of today’s Hungary. By 1683, they had reached and surrounded Vienna. Only a headlong charge by the Winged Hussars of Jan III Sobieski, the king of Poland, prevented Muslim armies from succeeding in the east where they had failed in the west at Tours.

Islam’s battles against European civilization, stretching into Central Asia (622–1918 C.E.).

Islam fought more than 500 battles against European and Christian civilization between 622 and 1918, more than 150 of which were in Spain alone. Almost none of those on the European mainland or in the Middle East and North Africa were defensive, and a great many were slave-taking operations. The bloodlust of the crusades—against Jews especially—is well-documented and correctly condemned, but it must be remembered that Muslim raiders first began attacking the European mainland in the seventh century. The First Crusade began in 1095, nearly four centuries after the Moorish invasion of Iberia. The crusades were a response to generations of military assaults across the breadth of Christendom and against Christian communities oppressed under the dhimmi system. The great crusades ended in 1291, whereas jihad continues to this day. Muslim-majority societies stretch from Senegal to Indonesia and Kazakhstan to Somalia. Most of this geographical colossus was created not through peaceful persuasion but by jihad—in other words, colonialism. In fact, one of the new United States’ very first foreign policy crises was the scourge of Muslim pirates enslaving American sailors and their passengers off the coast of North Africa, precipitating the Barbary Wars (1801–1816). The U.S. Marine Corps, itself created to stop the piracy, proudly preserves its eventual pacification of “the shores of Tripoli” in its anthem.

The Islamic Ummah today.

The great crusades ended in 1291, whereas jihad continues to this day.

Israel’s wars are the world’s

Maimonides, among the greatest rabbis of all time, said in his Epistle to Yemen in 1172 that though the Jewish people were usually allowed to practice their religion under Islam, life (as dhimmah) under their Islamic rulers, whom he calls Ishmael, was still terrible. As quoted in Joel Kraemer’s critically acclaimed biography, the soaring sage wrote that “Never has a people arisen against Israel more hurtful than [Ishmael], nor one that went so far to debase and humiliate us and to instill hatred toward us as they have” (p. 240). He wrote such words in recollection of how Muslims had driven thousands of Jews, including himself and his family, out of his native Spain in 1145 because they would not convert to Islam. Such misery, he said, could only be a divine trial.

The modern state of Israel itself was, in fact, forged in the fire of jihad. The War of Independence was a war of defiance not only against the gas chambers, but against jihad. Seven Arab armies’ bid to finish Hitler’s work was not an act of geo-political “nationalism,” but of jihad. Hamas’s ineffable crimes are not because of “land” or a “cycle of violence,” let alone are they “resistance” to “occupation.” They are because of the doctrine of jihad, one which across 14 centuries has stolen perhaps 270 million lives and terrorized humanity across six continents.

Qur’an 8:60, calling for Muhammad’s followers to “Prepare against them [non-believers] what you believers can of military power and cavalry to deter Allah’s enemies and your enemies as well as other enemies unknown to you but known to Allah,” is quoted in the constitution of the Islamic Republic of Iran. Despite what pseudo-conservative isolationists may say, the Iranian regime is among the most dangerous on earth; apart from funding Hamas, it has been at war with the United States (the “Great Satan”) since 1979, and works madly towards a deliverable nuclear weapon. Jihad has real consequences which do not just affect Israelis. The West’s open borders and closed minds make sure of this.

We can do nothing to confront jihad—in Paris or London, Orlando or New York, Jerusalem or New Delhi—unless we understand its origin, true nature, antiquity, and its intentions. And if we are to heed the words of Qur’an 9:33—that “the religion of truth… [shall] prevail over all others”—we know that war against Jews—a people of only 15.7 million, amongst a globe of billions—is only the tip of the scimitar.