Lewis' the Crisis of Islam On page 160 of The Crisis of Islam, Bernard Lewis states, "There is no doubt that the foundation of Al-Qa'ida and the consecutive declarations of war by Usama bin Ladin marked the beginning of a new and ominous phase in the history of both Islam and terrorism." Indeed, based on the historical outline of Islam that Lewis provides, the new and ominous phase applies equally to non-Muslim cultures. The Crisis of Islam examines the origins of Islamic fundamentalism and its deadly application as terrorism. The September 11 attacks made Americans more conscious than ever about the threat of anti-American sentiment, a threat that existed far before Al-Qa'ida. In his book, Lewis offers several insights into Islam's current social and political crisis. First, the author describes the flourishing of Islamic culture, noting in particular its theocratic foundations. The theocratic foundation of Islamic culture and religion allow Islam to spawn terrorist movements. Second, Lewis introduces Radical Islamism not as a theologically distinct from Muslim scriptures but as coincident with those scriptures. Moreover, jihad as a "religious obligation" underlies Islam and its general approach to the non-Muslim world (31). Third, Lewis poses the problem of Imperialism, especially as it affects the Islamic world. Muslim worldviews and Muslim societies over the past century have been inextricably forged from the consequences of imperialism, for better or worse. Finally, Lewis offers a grim picture of the current state of affairs which gave rise to terrorism. He describes the "double standards" of Western nations, especially the United States, placing equal blame on "American economic dominance and exploitation, now thinly disguised as 'globalization,' as on the willingness of the United States to support Muslim tyrants. Lewis finally concludes that terrorism threatens both Islam and the West and that blame for the rise of terrorism today must be shared by both Western and...

In its heyday Islam enjoyed a clear political dominion, which waned over the past few centuries and perhaps reached a nadir after the fall of the Ottoman Empire. Lewis also clarifies the significant similarities between Christianity and Islam, similarities that actually fuel the current struggle between Christian and Muslim worlds. However, the differences between Islam and Christianity create more immediate problems. Islam, unlike Christianity, is theocratic at its core. The inseparability of religion and state in Muslim discourse inevitably provides the foundations for state-supported terrorist regimes.
Lewis makes sure to underscore the difference between Islam in general and its radical, or fundamentalist, strains. Repeatedly throughout The Crisis of Islam the author states that Islam itself does not necessitate terrorism. On page 137, Lewis states, "Most Muslims are not fundamentalists, and most fundamentalists are not terrorists, but most present-day terrorists are Muslims and proudly identify themselves as such." Moreover, jihad applies equally to corrupt Muslim rulers as to infidels: Muslim leaders that are deemed deviant are primary targets of Islamic anger.

Islamic fundamentalism is largely a purification movement. After the Second World War, contact between the United States and Muslim nations in the Middle East increased dramatically. At first these contacts were relatively amicable, as America represented "freedom and justice and opportunity...wealth and power and success...when these qualities were not regarded as sins or vices," (89). However, a growing sense of mistrust and dislike for America arose in the Muslim world, ironically out of European philosophical thought. Thus a picture of America as an artificial society lacking a…