Is the Game Lost?
The operation of “stealth jihad” coupled with the “rule of numbers” -- predicated on the unwillingness of Western leaders to recognize the enormity of what is transpiring, and the self-delusion or ignorance of the majority of ordinary citizens -- together render the coming hegemony of triumphalist Islam entirely probable. Many of its communicants are suave, cultivated and educated in the professions, such as law, medicine and engineering; others, to quote blogger Miroslav Marinov, are like the “millions of uneducated fanatical Muslims [who] don’t work and strain the welfare system,” resulting in “the quick Islamization of the country.” Marinov is speaking primarily of Britain, but his strictures apply to Europe in general and to “the creeping Islamization of North America.”
On a personal level, I mourn for my home city of Montreal with its large number of French-speaking, North African, Syrian and Lebanese, generally Hezbollah-supporting Muslims, who bring old-country animosities, systemic Jew-hatred and civic disruption in their wake. Violent demonstrations, disturbances on city transit networks, and verbal and physical assaults in cafés, such as this one in the embedded video, are becoming increasingly frequent. The situation has not yet deteriorated to the extent that it has, for example, in Norwegian cities, where the latest atrocity involved a Sudanese Muslim who killed three people on a bus, including a 19-year-old girl. But then, one remembers the young Muslim who murdered a firefighter in a Toronto pub, a complete stranger to him. What, we may reasonably ask, are such people doing among us? The incidents I have flagged are merely isolated instances, a microcosm, of a pervasive crisis spreading through the entire West. The world we have taken for granted is metamorphosing gradually but ineluctably, and the day is relentlessly approaching when it may no longer be recognizable.
Many will consider such a prognosis as unduly alarmist and put their trust in the peaceful and productive assimilation of so-called “moderate” Muslims into mainstream society. On this theory, the moderates will eventually adapt to Western norms, comforts, amenities and folkways while preserving the best parts of their own cultural and religious patrimony. The customs and precepts of Islam and the West, as Tariq Ramadan contends in Western Muslims and the Future of Islam, will marry happily and produce a vigorous progeny. True, the extremists will continue to foment trouble for a while, but not to worry. In the cheery words of Daniel Pipes, “Radical Islam is the problem; moderate Islam is the solution." The argument is blinkered and disingenuous, if not downright contrafactual.
The problem is that the “moderates,” or munafiqs (munafiqoon, “hypocrites,” in Arabic, who only give lip service to Islam), have a distressing habit of renouncing their neutrality when jihad comes to our neighborhoods. Writing for the online journal Political Islam, Kenneth Roberts gives instance after instance of the way in which munafiqs “sit back and look the other way, while jihadists fight the Kafirs and subdue them....A munafiq is silent when the jihadists knock on their non-Muslim neighbor’s door. The reason for this silence is the Koran (28.86): ‘never be a supporter of disbelievers.’” Roberts concludes: “We Western people need to reexamine our political correctness....Otherwise, we will continue to have attacks against Kafir civilians like those at the Westgate Mall, Trolley Square Mall and the Boston Marathon. Muslims who attack civilians are imitating what Mohammed did in Medina in 627 AD.” We see how the Koran is supplemented and reinforced by the power of the Sunnah, “the perfect example of Mohammed.”
Ultimately, the distinction between “extremists” and “moderates” does not hold up to scrutiny. There are only Muslims, who can be divided into three groups: violent jihadists, stealth jihadists, and munafiqs. The latter may be peaceable and decent citizens, but as Roberts points out, marshaling reams of evidence from every quarter of the globe, when jihad comes to our part of town they cannot be relied on to oppose their barbarous co-religionists, to resist activation, to assemble in protests and demonstrations against the violence done in the name of their confession, to speak, write and march in solidarity with their targeted neighbors, or to reject outright the many passages in the Koran, Hadith and Sunnah that call for acts of blatant savagery. Time and time again, “the munafiqs acted on the side of jihad,” either by collaborating or by refusing to intervene. Such collusion seems plausible since, as Daniel Greenfield comments, “Jihad isn’t an act of violence; it’s an act of faith.”