In the post-9/11 period, the long and eventful relationship between Islam and the West has entered a new phase. An omnipresent sense of suspicion and denunciation has spread into the public sphere of many European countries and the United States. The attacks were interpreted as the fulfillment of a prophecy that had been in the consciousness of the West for a long time, namely the rise of Islam as a threatening power with a clear intent to destroy Western civilization. Representations of Islam as a violent, militant, and oppressive religious ideology have become a powerful discourse and tool of analysis that extends from television screens, government offices, schools, and the Internet. The description of underlying Islam has been revitalized to strengthen the counteroffensive against religious fanaticism and terrorism. It has even been suggested that Mecca, the holiest city in Islam, should be bombed to teach a lasting lesson to all Muslims. While one might regard the widespread sense of anger, hostility and revenge as a normal human reaction to the abhorrent loss of innocent life, its connection to Islam and the subsequent demonization of Muslims is the result of deeper philosophical and historical issues. . In this way, the long history of Islam and the West, from the theological controversies of Baghdad in the 8th and 9th centuries to the experience of coexistence in Andalusia in the 12th and 13th centuries, informs each civilization's current perception and concerns regarding compared to the other. This article will examine some of the more hidden aspects of this story and argue that the monolithic representations of Islam, created and sustained by a highly complex set of image makers, think-tanks, AC Democrats, lobbyists, politicians and media, who dominate the present...... in the center of the sheet......A summary of Christianity. The absence of direct contact and reliable sources of knowledge has led to a long history of false scholarship against Islam and the Prophet Muhammad in Western Christianity, resulting in the formation of Islam as a disturbing enemy in the European consciousness of good part of the Middle Ages. The problem was further aggravated by Byzantine opposition to Islam and the decidedly hostile literature produced by Byzantine theologians between the 8th and 10th centuries on predominantly theological grounds. Although Byzantine anti-Islamic literature displays considerable first-hand knowledge of Islamic faith and practices, including specific criticisms of certain verses of the Qur'an, the perception of Islam as theol biological rivalry and heresy was its leitmotif and it provided a solid historical and theological foundation for later criticisms of Islam.