The New York Times published a piece today, “Can Islamic and European Civilizations Coexist?” and it is incredible (as in beyond belief, hard to believe, far-fetched, implausible). The headline sucks you into thinking that, finally, maybe there might be a discussion of this existential question with a (sadly) obvious answer, but that would be delusional. In reality, the Times is not asking the question. It mocks you into thinking the question is a legitimate one. The real title should be: “Muslim grievances, why we are right to whack and whine.”
The piece is not written by a legitimate, reasoned and brilliant scholar of Islam like, say, Ibn Waraq, Bat Ye’or, or Robert Spencer. No, this absurd propaganda is by one of the Times’ resident sharmutas for Islam, Atossa Araxia Abrahmian.
This piece is one huge pile of steaming dung — like the huge piles of excrement the Muslims would leave outside of synagogues on Shabbat in Morocco in the oppressive heat (knowing the Jews could not clean it up until after sundown the next day).
The finger pointing at the infidel for the violence and holy wars of devout Muslims is at its apex in this indictment of Western compassion and open borders.
“Many patterns of discrimination, Ahmed notes, are rooted in colonial legacies that vary by country….” Ah, yes colonial legacies – nothing about Islamic imperialism and annihilationism. Nothing about the centuries of jihadi wars, land appropriations, cultural annihilations and enslavements. Robert Spencer’s much anticipated tome on Islamic history, The History of Jihad: From Muhammad to ISIS, details this very thing, and should be part of every school curriculum in the country.
And speaking of those horrible colonial legacies, they brought with them 20th-century science, technology, industry to these shitholes, made them rich, rich, rich beyond their wildest expectations, and was essential in the return of the caliphate post-Ottoman defeat at the hands of the once brave and confident British empire.
This whole piece seriously made me want to slit my wrists. It is an extraordinary lie, and the left’s relentless promotion of the big lies have rendered us ill prepared for what’s coming.
In this “book review,”lls us that the author was invited to speak at a mosque in Athens.
What he saw there took him aback. The facility was less a house of God than an underground parking lot “of a particularly sinister aspect,”
“These men had nothing to lose, and I could imagine the most desperate among them prepared to lash out in an unpredictable and even murderous manner,” Ahmed writes in “Journey Into Europe,” the latest installment of his series on Muslims around the world. “This, I felt, was Europe’s ticking time bomb.”
Oh yes, because the mosque in Athens, Greece — a country whose suffering in jihadi wars is incalculable and little spoken of (like the Armenians) — is smelly and not pretty, it only makes sense that the Muslims destroy Europe. Are we to believe that if the Greeks built shrines to their executioners, all would be well?
The Greek genocide, part of which is known as the Pontic genocide, was the systematic genocide of the Christian Ottoman Greek population from its historic homeland in Anatolia during World War I and its aftermath (1914–1922). It was instigated by the government of the Ottoman Empire and the Turkish national movement against the indigenous Greek population of the Empire and it included massacres, forced deportations involving death marches, summary expulsions, arbitrary execution, and the destruction of Eastern Orthodox cultural, historical, and religious monuments. According to various sources, several hundred thousand Ottoman Greeks died during this period. Most of the refugees and survivors fled to Greece (amounting to over a quarter of the prior population of Greece). Some, especially those in Eastern provinces, took refuge in the neighbouring Russian Empire.
Thus by the end of the 1919–1922 Greco-Turkish War, most of the Greeks of Asia Minor had either fled or had been killed. Those remaining were transferred to Greece under the terms of the later 1923 population exchange between Greece and Turkey, which formalized the exodus and barred the return of the refugees. Other ethnic groups were similarly attacked by the Ottoman Empire during this period, including Assyrians and Armenians, and some scholars and organizations have recognized these events as part of the same genocidal policy.
So the jihad in Europe is the Greeks’ fault, but Christians in Muslim countries who can’t pray and whose houses of worship are systematically destroyed have no recourse, no voice, no New York Times article that speaks to truth of their oppression and destruction. On the contrary, in the view of the NY Times, the Christians are the problem.
The complaining and the whining continues. Ahmed, in this book, says: “Pakistanis in Britain are better integrated than, say, French citizens of Algerian and Moroccan descent. But even absent empire, many of the Muslims he speaks to find it hard, if not impossible, to fit in. ‘In Denmark they strangle you slowly, slowly,’ one interviewee proclaims.”
Pakistanis in the UK are better integrated? Tens of thousands of Muslim rape gangs which the police never pursued for fear of being perceived as “islamophobic.” Daily acts of jihad written off as some generic form of extremism.
Ahmed “hopes Europeans can form new, hybrid identities that broaden the criteria for who belongs.” Where have Muslim societies ever allowed a hybrid of identity? What he is saying is, he hopes that Europeans will go quietly into the cold Islamic night.
Using Islamic historical lies to bolster his argument:
Europe happens to have a homegrown example of this philosophy in medieval Andalusia, when people of multiple faiths in parts of modern-day Portugal and Spain enjoyed convivencia, a state of relative pluralism, peace and prosperity under Muslim rule. “The answer to the violence and tensions between religions in Europe today and the sense of alienation and confusion in Muslim youth is to revive and strengthen the Andalusian model as an alternative to that of a monolithic tribal society,” Ahmed writes.
Andalusia was hardly golden for the Christians and Jews living under Islamic rule.
Islamic Spain was far from being a paradise. Cordoba was no “ornament of the world.” Maimonides had to flee the city because of the persecution of the Almohads, but even before the Alhomads the treatment of non-Muslims was dismal. When the Jewish viziers Samuel ibn Naghrela and his son Joseph were both murdered, and then the entire Jewish community of Grenada was massacred as well – yes, in Grenada, home of the “Alhambra” of which Washington Irving sung — it was not something without deep Islamic roots.
How pleasant it would be to make of history what it was not. How wonderful to think that at least once, just once, in the whole long history of Muslim conquest, there really was one spot where there was real tolerance — not the tolerance that is purchased by the Christians and Jews through payment of the jizya and submission in a hundred ways to a crushing regime of permanent degradation, humiliation, and physical insecurity. No wonder it is not only non-Muslims who like to imagine such a world, but also those Muslims who feel they must stick with Islam, they cannot jettison that belief-system with which their entire civilization, their ancestors, and they themselves are so identified. These believers must create, or must believe in, a mythical world of past tolerance that is now being “ruined” by these Bin Ladens and the others who have “hijacked a great religion.”
Oh, the Will to Believe is strong. One wants to believe in Eden, and Santa Claus, and Endless Peace (das ewige Frieden), and once upon a time living happily ever after, in the thrice-nine kingdom, over hill and down dale, and the princesse lointaine awakened by her prince, and in the “buzzin’ of the bees/In the cigarette trees/Near the soda water fountain/At the lemonade springs/Where the bluebird sings/On the big rock candy mountain.”
Dream-worlds do no harm — except in cases of civilizational peril. If dreams about the past or the present prevent sensible measures from being taken to prevent mass war, and to prevent the disappearance of one’s own imperfect, silly, but still-worth-defending Infidel civilization, then the hollowness of those dream-worlds, whether the creation of Romantic writers or of slapdash historians, aided by a publishing industry without standards, must be exposed.
The reality of Muslim Spain should be based on a familiarity with Levi-Provencal and other scholars of that period. One’s views should not consist of repeating phrases about “how wonderfully people of all faiths got along in Andalusia — gosh, why can’t we just do that again?” Schoolgirl gush is not permissible in current grim circumstances. Some “congress of dialogue.” Some “springwell (sic) for the enlightement.” Some convivencia.
Atossa Araxia Abrahmian closes with this pearl:
The fundamental message of “Journey Into Europe” is that throughout history, Islamic and European civilizations have often been not just compatible, but complementary. It’s crucial to acknowledge their shared past to reject today’s resurgent tribalism. The stakes, as Ahmed puts it, are “Andalusia or dystopia.”
Intellectually, his conclusion is hard to argue with. But since 9/11, popular perceptions of Islam in the West have been informed by emotion, not facts or reason.
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