If compatibility problems between Islamic and Western culture are not religious, but legal, it is because Sharia precedes the formation of the state and is essentially the foundation on which an existing state is built (the Islamic nomocracy). Islam distinguishes three territorial situations: in the Dar al Islam (land of peace), Islam has triumphed and reigns supreme; in the Dar el Harb (land of war), the infidels are in power; and in the Dar el Suhl (which can be translated as land of armistice), Islam is still a minority and therefore must adapt, but every Muslim who lives there must do everything possible to make his religion triumphant someday. In this understanding, minarets, separate cemeteries, as well as Koranic schools and mosques become small extraterritorial regions in impure land, beachheads of Islam in the territory which, even if modest, only Islamic law applies.
In Dar es Islam, the holy land where Islam has previously been established, no law competing with Sharia — for example, our criminal and civil law — is allowed. This “holy land” of Islam in Europe now includes many urban neighborhoods in France, Great Britain and Germany. Muslims there are the majority, they have their own cemeteries, their mosques and their Koranic schools. These places are spread throughout the West and grow in number and size. The minarets are furthermore symbols of this penetration, in the image of the little flags that generals stick on their maps to mark the progress of their troops. The word minaret comes from “Al Manar”, the lighthouse. However, these “lighthouses of jihad” or the “bayonets of Islam,” in the words of the Turkish Prime Minister Erdogan, are not required by the Koran and play no role in the religious ritual of Islam. The muezzin was invented much later, but his presence is often justified by a questionable parallel with the bells of Christian churches. In fact, the minaret is the foremost symbol of a conspicuous total submission to a doctrine and related intolerance — even if the latter is controversial among different Islamic currents. If we tolerate the construction of minarets on Swiss territory, the conflicts that take place in the East, for example between the Ottoman and Alawite Muslims will happen here. Instead of encouraging mutual tolerance and religious harmony, we stir up conflicts in the great doctrinaire diversity of Islam. Indeed, for the Alawi or secular Muslims, the minarets are an affront and a sign that a certain expression of Islam seeks to position itself as the only representation of this religion in Switzerland.