In the Christian vision, God’s actions are not finished with redemption, they are continuous. Christian identity is bilateral because it is necessary to obey God’s will and also to obey for human laws. This type of dualism is increasingly due to the secularization in which secular laws have priority.

The divine will thus becomes secondary, remaining at the level of morality. It becomes clear that, in a European perspective, sovereignty is not held by God, but by the state.

John Austin in The Determined Jurisprudence states that the sovereign who makes up the law is supreme and to whom he obeys, but he is not subject to the law. Someone belongs under the influence of the sovereign if he is the recipient of a general provision, and the recipient is exposed to the risk of sanction if he does not obey the law.^¹

In European opinion, the sovereign is the state, which imposes the law against its citizens even through violence, while the commandments of Christianity become a factor of conscience.

But in the case of Islam Allah is the sovereign power that does not know the borders of the state and its commands are addressed not only to the citizens of the rule of law, but to all humanity. In the Quran in sura 4, verses 84-85 is written: “Fight for the way of God! You are only responsible for yourself. Urge the faithful! God will perhaps stop the wrath of those who deny. God is much more to be feared in fury, much more to be feared in punishment! He who mediates for good will have a part of it, and he who mediates for evil will bear the whole burden. God is a Witness to all! ”

Leader Mohamed, the best-known military leader in the Arab region, Mecca and Medina, managed to unite opposing tribes and establish their opinions in a religious way, based on his ideology and religious beliefs. Although he was proud of his political and military achievements, he did not allow the word of Allah to become secondary to human interests. As a result, the process of secularization did not materialize and thus remained a single author Allah, whose commandments are above all.

Among Mohammed’s successors, Caliph Abd al-Malik and his dynasty not only had military success, but they also were protectors of the arts and culture. Because they had a stronger commitment to their kingdom than to their religious identity, as a result of the so-called „Black Revolution”, the Abbasid caliphs seized power by uniting groups loyal to Islamic ideology, thus restoring theocracy.

The reference to „Sharia” as Islamic law is wrong, because it differs in content and regulation from the concept of European law we know, even the fundamentals are different. The original meaning of the word sharia is „a path that leads to a spring of water”, which undergoes a change of meaning and thus the word takes on meaning: a path, a path to follow, a safe path. Sharia is the essence of Islam, the path to God that must be applied by law, which is not a man-made law that changes according to social challenges, but a set of standards created by Allah.^² These rules govern life itself, unlike secular legal systems. To know, to study and to learn Sharia means to know and follow the will of God. This is indicated by the term „Islam,” which actually guides us to obey God’s will.

It is not possible to change or cancel the norms established by God, only to recognize undiscovered divine rules which can bring new norms. Like the Christian view of the world, Islam supports the doctrine that the divine law is not a closed process, but is learned through the study of available written sources, thus providing space for the further development of law. No one can interfere in the creation of the law of Allah, only scientists can determine the new rules by correctly interpreting the divine sources. Legal scientists do not create new laws, they only recognize divine norms that have been hidden from their eyes. Islamic law defines five different relationships with the divine norm:

1. Mandatory
2. Recommended
3. Neutral
4. Condemnable
5. Forbidden.

As for the law, the category: prohibited and mandatory are in fact the most important because they are penalized. The recommended and convicted categories do not include legal sanctions, they represent moral norms.

The caliphs are the first who completed the known rules, by reclassifying unpaid prohibitions into the perfect lex plusquam.^³ Through this legal procedure, Caliphs Umar and Ali imposed the sanction of hitting with eighty sticks on the ban on drinking wine, arguing that the violation is similar to a false accusation of adultery.

Beyond the borders of the Arab region, we must consider the conquered territories when in the era of arbitrators, due to geographical divisions, the application of Islamic law causes anomalies. During this time, rulers and judges, as well as their associates, who are practicing law and learning Islam, integrated administrative procedures and local customs into law. Due to the diversity of local conditions resulting from geographical distribution, there have been differences in the practice of law.

From the beginning of VIII. century until the beginning of the XX century, the first schools were established, which had special teachings and were in dispute with each other over the details of the law. Over the years, schools have clarified their legal and theological views, thus creating a preschool tradition. To confirm and verify the teachings, they referred first to the followers of the prophet and then to the tradition of the prophet. These primary schools did not differ in principle or in the methods they used, but did not agree with the details of the law, which in fact come from different geographical, economic, social and environmental aspects.

Islamic Law refers to the various legal systems that have been and continue to be produced with the aim of being in line with the Islamic faith. Islamic legal systems work in multiple and sometimes discontinuous ways. The use of the singular term as Islam should not be understood to suggest the absence of legal polycentricity or legal pluralism – in Islamic societies, as Islamic and non-Islamic legal systems coexist. There are significant historical and substantial distinctions between Islamic law and Muslim legalities – the legal systems used by Muslims.

Islamic law refers to the legal interpretations of divine law. Muslim legalities refer to either state law or the legal practices of non-state Muslim communities. The key distinction between these two overlapping categories is that Islamic jurisprudence is generated by an interpretive process anchored in canonical Islamic texts. In comparison, Muslim legalities are generated by an interpretive process anchored in a state or other legal system that may or may not be Islamic and with a population that may or may not have a Muslim majority.

Muslim scholars do not consider Islam an evolving religion, but rather a religion and a legal system that applies at all times. Therefore, it is the application that is susceptible to evolution. Indeed, the provisions of the Quran are such that by their disciplined interpretation, with the help of Hadith and Sunnah and other sources of interpretation; Islam can provide the solution to contemporary social problems.

Fourteen centuries ago, Islam was a spiritual, social and legal revolution. Its potential for progress remains unchanged. This is essentially the belief of enlightened fundamentalist Muslims. Islamic fundamentalism is not, therefore, a regressive view of contemporary history and reality. Islam at the height of its civilization, between the seventh and eleventh centuries, was not regressive. It was a progressive, humanist and legalist force for reform and justice.^⁴

Meeting the Muslim faith

Researching history, we find countless references to the fact that in the Carpathian Basin there were tribes or ethnic groups that worshiped Allah. From the period. 895-900 AD we find records that during the conquest the Muslim tribes merged with the ethnic groups in the Carpathian Basin.

The Eastern Muslim communities were called Calais and Bohemians, who freely exercised their Muslim faith until the coronation of King St. Stephen I, who forced the peoples of his kingdom to be baptized and to adopt the Christian faith. The conversion of St. Stephen I. was partially successful because there were Islamic communities that were baptized according to external constraints, but later they returned to the commandments and worship of Allah. Two centuries after the reign of St. Stephen I, there were still Islamic communities on the territory of the Kingdom of Hungary.^⁵

The laws of the 11th – 12th centuries mention Muslims as Ishmaelites. These laws contained ordinances that required Islamic communities to practice the Christian faith. King Kalman (1095-1116) ordered that the Ishmaelites can marry their daughters only whit Christians. Here we meet the first attempt at an artificial assimilation and integration. King Kalman’s provision also states that must be reported to the ruler if someone practices the Muslim faith, offering as a reward half of the defendant’s fortune.

In the 13th century, a significant Islamic population lived on the territory of the Kingdom of Hungary, which played a major role in managing the state’s financial status. The ban on interest brought by the contemporary church had the consequence that Muslims became „creditors”^⁶ of the Kingdom of Hungary, thus gaining significant influence in the field of trade. To limit this Islamic pressure, Prince Andrew II. in 1222 he issued the Golden Bull in which banned the employment of Islamic believers in public financial offices. According to these regulations, the Islamic population becomes insignificant. Due to the Ottoman-Turkish wars between the 14th and 18th centuries, a large number of Muslims appeared in the Carpathian Basin.

In 1541 Sultan Suleiman II. occupied the capital of Hungary, Buda, and Ottoman-Turkish rule lasted 150 years in Hungary. Although royal Hungary became an Ottoman-Turkish vassal state, it remained largely free of Islamic influence.

The 150-year-old Ottoman-Turkish leadership did not have much effect on the development of contemporary law, and even with the withdrawal of Turkish soldiers, Islamic communities almost disappeared.

According to the 1910 census, there were 20,886,487 people living in the Kingdom of Hungary, of whom 757 were declared Muslims.^⁷

In 1914, the Ottoman Empire became an ally of the Central Powers, after which the Prime Minister Count István Tisza of Hungary, in 1916. adopted the law with no. XVII in which he denounces the legal acceptance of the Islamic religion, thus being the first in Europe to approve the free practice of the Muslim religion.

According to the 2011 census, 9,982,000 people lived in Hungary, of whom a total of 5,579 declared themselves Islamic believers.^⁸

1.The growing Muslim population

The Pew Research Center has published in 2011 its research, „The Future of the World’s Muslim Population,” under the heading Religion and Public Life, which looks at the growth of the Muslim population. According to research, by 2030, the Muslim population will represent 26.4% of the world’s total population. In the last two decades, the Muslim population has been about twice as large as the non-Muslim population.

About 60% of the Muslim population remains in Asia, about 20% in the Middle East and North Africa, the rest being 20% divided between Europe and the United States. Pakistan and Indonesia will be the largest Muslim societies.

In Europe, Muslim society will grow by 1/3 by 2030. According to 2011 data, 6% of the total population of Europe was Muslim, but with the above-mentioned growth rate, it will constitute 8% of the total population of Europe. Numerically, the number of Muslims in Europe is 44.1 million, according to the 2010 census, which will increase to 58.2 million by 2030. Due to a higher proportion of migration, a rapid increase in the Muslim population will be visible in West and North Europe.^⁹

Balkan Eastern European countries: Albania, Bosnia and Herzegovina, Croatia, Kosovo, Montenegro, Serbia, Macedonia, according to 2010 measurements, 6.9% of the total population declared themselves Muslims, which is expected to increase to 8,8% by 2030.

Recently, the increase has been due to widespread migration from South Asia, North Africa, Turkey, Pakistan and Indonesia. In the period 2010-2015, Spain was a migration destination, but since 2015, England, Germany, France, Austria, Sweden and Italy have become migration destinations.

The reason for mass migration is the social and economic tensions in the Middle East. We can think at the „Arab Spring”, which greatly affected Tunisia, Egypt, Libya, Morocco, Algeria, Mauritania, where the Muslim population protested violently against corrupt regimes. The leadership at the time could not stop the impoverishment of the middle class formed between the 1960s and 1980s, and declining national resources were devoted to maintaining a luxurious lifestyle for leaders and their subordinates. At the same time there was the problem of increasing proportion of young people aged between15-25 compared to the working class and the consequent increase in unemployment are problems. Not to mention desertification, lack of drinking water and food. In the cause of migration, we must mention the Syrian war, rooted in the „Arab Spring” movement or the emergence of an Islamic state that wants to take over the government.^¹⁰

Based on UN data, it can be stated that the population of the Muslim state in the studied areas increased from 193,416,897 in 1955 to 879,038,864 in 2018, which shows an average growth rate of 454%.^¹¹

The challenge of the European legal system

It is important to emphasize aspects that determine the growth of the Islamic population, unlike in Europe, where the population has a downward trend.

First of all, we must take into account the structural aspect of society. It becomes clear that European citizens have chosen the path of self-realization, of the careerism associated with impersonality, and the family appears only secondary^¹², in contrast to the primordial identity of the family in Islamic societies where family connections are very strict. The family, clan or tribe is the fundamental power of the Islamic world, whose value most often rises above the institutional systems of the state. Second, this type of family-centeredness greatly influences the development of law and the functioning of the state institution. A family with a Muslim faith can be determined in accordance with strict religious and cultural rules. The patriarchal family creates the possibility of sexual life, as the Islamic legal system does not accept sex outside of marriage and even severely punishes it, but at the same time appreciates the birth of several children within the institution of marriage.

Alternatively, we need to talk about migration and its effects on European society and the legal system. The third world population, where infant mortality is high and life expectancy is below average, sees it as an opportunity to leave home, as it will have access to better health care in Europe, which will reduce infant mortality and increases life expectancy for the elderly. In this sense, the muslim growth rate will be much higher in Europe than is expected.

Also we must take into account the perception of non-Muslim women in European society, as Islamic marriage is not determined by external traits, attractive physical features, general positive traits, education, intellect or excellent existential status, but by acquiring knowledge practices of religious life and the moral life derived from religious practice. The Prophet Muhammad said, „If anyone comes to you and you are satisfied with his religiosity and morality, marry him, otherwise there will be great struggles and depravity.”^¹³ In this sense, we get a vision of a closed social stratification, where faith is greater than all man-made laws and their superiority comes from their faith in Allah. I would cite as an extreme example, when Syria and Iraq were attacked by the Islamic State and took countless prisoners and made them sex slaves, mostly Yazidi and Christian women whose prices were officially regulated by the state. Because the Muslim faith considers that the social perception of pregnant women outside of marriage is extremely negative, abortion and contraception are not accepted, sex slaves were suitable for fighters of the faith to use them for sexual needs. Worst of all is that when non-Muslim slave women became pregnant, they brought in gynecologists from abroad, „who performed abortions like a treadmill, so that the warriors of the faith would not have unwanted children from unbelieving slaves.”^¹⁴ In this regard, the situation of non-Muslim women in Europe can be seen in constant crisis, especially with regard to the younger age group, as we have seen above that the proportion of young people aged between 15 and 25 in the Islamic world it has grown sharply.

On the official website of the German Criminal Police, it is reported that the number of rape crimes committed in 2013-2014 is 423. It will decrease to 400 in 2015, and by 2016, this number will increase to 749. The increase is between 2015 and 2016, which coincides with the period of the first large number of migrants arriving.^¹⁵

At this point in the research, we must also examine the issue of polygamy. It is still a widespread phenomenon in Islamic society, in order to ensure the influx of richer families against the poorer strata. In Europe, monogamy is accepted and polygamy is punished by law. Also in this case, multiculturalism in Europe is in conflict with the accepted legal systems.

Judith E. Tucker in Women, Family and Gender in Islamic Law cites as a painful example the wife of a remarkable competitor in Cairo, who due to her husband’s unusual behavior, began to suspect and followed him to an apartment where she found her husband in bed with another woman. After her outburst of anger, she was confronted by the fact that the lady was her husband’s second legal wife.^¹⁶ In order to avoid and regulate these situations, it is necessary to analyze the position of Islamic law regarding the „Gender”, all through the glasses of European legal systems.

In Islamic law, we can talk about discrimination against women, where men have more rights than women in countless territories, especially on the economic and social background. All this are supported by lawyers, who say that in the Qur’an and in the Hadith the man appears as the maintainer of the family, a decisive person. This type of distinction is unsatisfactory because the Qur’an generally does not distinguish between woman and man, and only six verses can be highlighted out of the six thousand six hundred and sixty, where the man appears as a manus.^¹⁷ Of the six verses, verse 34 of chapter 4 is the strongest: “ Men are the protectors of women, because of the special qualities that Allah has given them and because of the expenses they make from their possessions. And the pious [among women] are obedient and guardian [of those to be guarded] in the absence of [their husbands], whom Allah also guards. Those whose disobedience you fear, rebuke them, leave them in bed, and strike them. But if they [come back] obey you, then look no further against them. Allah is the Most High, the Great [‘Aliyy, Kabir].”

According to this verse, there are clear roles: the man seems to be the winner, while the woman is in the obedient role.

The care given to his wife is established by law, which stipulates that he must provide clothing, food, medicine, etc. and, if necessary, if he moves into the man’s family, he must be offered a separate entrance or an apartment. If the man has not yet invited the woman to his house, he lives with his parents, because circumstances do not allow him or the woman has assumed the role of nashiza^¹⁸, the husband has a maintenance obligation until he pays mahr mu’aajjal^¹⁹.

The wifes yield is in husbands possession and serves to increase his economy and to maintain his well-being. At the same time, the return provides the financial implications necessary for the care of the wife, which are required by law. But as far as women are concerned, the Islamic legal system is in fact discriminatory. When divorce and child placement take place, Islamic law favors the man. In a European approach and in the light of judicial practice, the mother has the priority where the children can be placed.

If we take a closer look at the role of women and men in the Islamic legal system, we need to look at sex offenders, as well as the oldest profession, prostitution. It criminalizes women’s prostitution, but not men who receive services. Men can legally live their sexual desires in many ways, referring to polygamy or concubinaj, while a woman has to engage in monogamy.

If we talk about sexual violence, the crime that takes place outside a legal relationship, marriage, concubinaj, legal doctrine based on the Qur’an does not make differencies between a woman and a man, in the sense that both parties are punished and are entitled to draconian punishments. However, during criminal proceedings, the man receives positive discrimination when the diyah^²⁰ is established in the practice of Islamic law. Diya is nothing but the monetary ransom, qisas^²¹, which in case of death of the woman by accident must be paid. The man who caused the accident only has to pay half the value of a male diyah. The same is true for mutilating a woman, breaking a limb, losing eyes, the diyah established for the offender is half the value of a male diyah.^²²

Although modern Islamic jurists try to improve the social situation of women, the influence of conservative Islamic jurists is stronger.

During the review of Muslim family law, Fazlur Rahman repeatedly concluded that the Qur’anic statements are not literal but purely descriptive and according to social development, women’s economic independence and equality with men are inevitable. As for polygamy, he also acknowledges that the Qur’an allows four wives under certain conditions and knowing that if a husband is afraid that he cannot do justice to his wives, he will have one wife. In verse 129 of 4 Surah of the Qur’an, it is said, „You can never be righteous with women, no matter how (you) care.” Modern Islamic advocates would eliminate polygamy, given the verses mentioned above, and argue that polygamy was actually allowed because there were many war widows and orphans.^²³

No matter how strong the aspirations of modern Islamists are, the primary interpretations of the Qur’an are imperative and cannot be changed, so we must note that the female sex will always be treated differently, will have negative discrimination in Islamic law.

European quota

The provision of the migration quota adopted by the European Commission in 2017 has caused concern among Member States. Hungary and Slovakia challenged the commission’s decision. In both cases, Hungary and then the Czech Republic and Poland were convicted in the famous quota trials, accusing them of not respecting the relocation of migrants. The campaign organized by Hungary „You have the right to know what is being prepared in Brussels!” received the following reply from the European Commission:

„Relocation means the relocation of asylum seekers to the European Union from one Member State to another. At the height of the refugee crisis, Member States have adopted legislation to move a small number of asylum seekers from Italy and Greece. Member States also expressed solidarity with the two Member States most exposed to migratory pressure. In the Council of Ministers, where Hungary has a say in decision-making, decisions were taken that Hungary should have received very few asylum seekers (only 680 of the 34,710 who were ultimately eligible for relocation). Hungary has not fulfilled its obligation and has not transferred any asylum seekers to its territory. The two-year transfer deadline has expired. „^²⁴

The European Commission should have examined the factors of integration into the social structure before adopting the quota.

Previous experience is that the integration of a small number of migrants before 2015 has caused difficulties and led to the economic burden of the state. From the commission’s point of view, funding would be available, but cultural differences and religious law are not taken into account. A person whose identity is determined by the cohesion of religious law is a lost case in order to integrate into a state in which, due to secularization efforts, a dualism of religion and law appears. It is important to emphasize that for a person living in a religious-legal cohesion, the true law can only come from God, otherwise the Member States have the rule of law as a principle.

We have reached the point where the creator of the law becomes questionable, because for a Muslim there is no law other than the law of Allah, as described in the Qur’an.

On the other hand, gender discrimination in Muslim law must be taken into account, as well as the fact that, in today’s European society, there are strong women who maintain themselves, on an equal footing with men, while maintaining monogamy.

What does the European Union do with a migrant who legally has four wives under Islamic law, when this is prohibited by the laws of the Member States and where the presumption of paternity remains?

Integration, relocation can only be successful if there are efforts in migrants to give up religious rights, to which history has provided the answer over the years. Kings, princes banned the Islamic faith, forced the adoption of the Christian faith, which seemed to work, but secretly worshiped Allah and His laws.

Increased migratory pressures and steady population growth in third countries have been a challenge for European countries. Europe needs to rediscover its roots, which also means strengthening its identity and rethinking there current legal system so that there citizens do not fall victim to the growing wave of Islam.

jur. Domokos Tibor
phd. student of Miskolc University

1 John Austin „The Province of Jurisprudence Determined” Great Minds Series p.63.
2 Regulates the: prayer, ritual, dress, food, and relationships between people, as well as faith
3 Szilágyi Péter: Jogi alaptan, Elte Eötvös Kiadó 2014: Lex plusquam perfecta az a jogi norma, amellyel ellentétes magatartás nemcsak érvénytelen, de büntetendő is, in https://www.tankonyvtar.hu/hu/tartalom/tamop425/2011_0001_527_jogi_alaptan/ch07s03.html
4 Judith E. Tucker: Women, family, and gender in islamic law, Cambridge University Press p. 11-13
5 Hamza Gábor:. in – Szent István törvényei és Európa. In Szent István és Európa- Saint Étienneet l’Europe. Editat de Gábor Hamza, Budapesta, 2001. p.13-21
6 Benjamin Z. Kedar: Ungarische Muslime in Jerusalem im Jahre 1217. Acta Orientalia Academiae Scientiarum Hungariae XL 1986, p. 326
7 https://library.hungaricana.hu/hu/view/NEDA_1910_01/?pg=0&layout=s
8 http://www.ksh.hu/docs/eng/xftp/idoszaki/nepsz2011/nepsz_10_2011.pdf
9 For example, in England from 2010 to 2030, a Muslim population is estimated or created from 4.6% to 8.2 /. in Austria from 5.7% to 9.3%, in Sweden from 4.9% to 9.9%, in Belgium from 6% to 10.2% and in France from 7.5% to 10.3%
10 Besenyő János: „Arab tavasz” – politikai rendszerváltás az észak – afrikai arab államokban, Kül-Világ, A Nemzetközi Kapcsolatok Folyóirata, VIII. évfolyam, 2011/4. p. 52.
11 Dr. Dezső Tamás: Demográfia és migráció, A muszlim világ népességrobbanásának okai és következményei, Migrációkutató Intézet, 2018.11.05.
12 Based on data from the National Statistics Center, the institution of marriage shows a declining trend in Hungary. Almost 100,000 marriages were in 1970, while in 2010 the number of marriages did not reach 40,000 due to the decrease. This period is followed by a minimal increase, but rather a stagnant period, and then in 2014 and 2016, the number of marriages amounts to 50,000. In KSH: : A házasságkötés magatartás változásának demográfiai jellemzői pagina 3-4 https://www.ksh.hu/docs/eng/xftp/idoszaki/pdf/hazassagkotes.pdf – 28.04.2020.
13 Abdul-Fattah Munif: Felvilágosítás muszlimoknak a felelősségteljes házasságról. In https://iszlam.com/iszlam-az-elet-vallasa/csalad-az-iszlamban/item/1363-felvilagositas-muszlimoknak-a-felelossegteljes-hazassagrol 2020.04.28.
14 Dr. Dezső Tamás: Demográfia és migráció, p 4
15 Mathias Weber, Johanna Wühre, Sabine Spalding: Gemeinschaftlich begingene Vergewaltigunge, Referat IZ 36- Zentraler Wissenschaftlicher Dienst. 2019. Pagina 11. 01/05/2020
16 Judith E. Tucker, Women, family and gender in islamic law, Cambridge University Press, p. 1
17 A form of ancient Roman marriage in which we face male power. This form of marriage probably gave the husband complete control over his wife in Brósz- Pólay: Drept roman, Nemzeti Tankönyv Kiadó, Budapest, p. 151
18 If she assumes the role of nashiza, she becomes disobedient and does not live in her husband’s house and does not consent to sexual intercourse.
19 Paid in case of divorce or death of husband. This was the so-called financial security of divorced women and widows. in Ann Elizabeth Mayer: Property, Social Structure and Law in the Modern Middle East, State University of New York 1985, p. 141
20 diyah – meaning redemption, reward of blood. It was used in cases of murder or serious bodily harm, where the crime could be redeemed with money. This was a solution to offset QISAS.in in Enciclopedia Britannica https://www.britannica.com/topic/diyah.
21 Qisas is the law of ius talionis, lex talionis, the principle of criminal law that, for the injury suffered, the offender must suffer the same injury or be awarded the same value as compensation. It is an ancient manifestation of justice. They were also in Manu’s laws, the Babylonian, Hellenic, and Persian legal systems, early Roman law, and barbaric Germanic laws. It is found in the Old Testament in Exodus 21: 23-24: “But if there is a greater calamity, it must be given life for life. Eye for eyes, teeth for teeth, hands for hands, feet for feet, burns for burns, wounds for wounds, blue spots for blue spots. „in Magyar Katolikus Lexikon http://lexikon.katolikus.hu/I/ius%20talionis.html
22 Judith E. Tucker: Women, family and gender in islamic law , p. 26
23 Fazlur Rahman: A Survey of modernization of muslim family law, in Inetrnational Journal of Middle East Studies, Volum 11., 1980 jul, Cambridge University Press, p. 451-454
24 The European Commission’s response to the Hungarian government’s campaign in https://ec.europa.eu/commission/sites/beta-political/files/facts_matter_english_government_campaign_en.pdf

Ignorance as legal challenge