Bat Ye'or reviews Richard Rubenstein, Jihad and Genocide

Excerpt:

Rubenstein pleads for recognition that the world is engaged in a religious conflict. Here he candidly touches on the great taboo, the truth hidden at all costs: neither Israel nor the West have been willing to recognize the religious dimension of the conflict. Given the nature of their societies, they fear that they have no viable solution. But falsehoods do not change the nature of the conflict; they only enable it to simmer and strengthen from Chechnya to India, from Nigeria to Finland, from Spain to Armenia.

Meanwhile we see the Islamist Turkish regime loosening its ties with Israel and joining the OIC Islamist front in view of bringing the restoration of the Caliphate that dominates already at the UN and has taken Europe hostage. Blinded by a vicious repressed antisemitism, the West supported jihad against Israel and consequently failed to suppress an ideology that targets itself and the world with the same, if not greater, violence. Riddled with an immigration that fuels social conflicts within its population, surviving on disinformation and security ransoms, it has become at best the auxiliary of the OIC.

Written in a clear style, Rubenstein’s book evokes in simple language, the most crucial issues of our time: is the West repeating the scenario of the 1940s, organising through a UN, dominated by the OIC – particularly the UN Human Rights Council – a worldwide campaign of demonization of Israel in order to justify its destruction? The Council’s acceptance of the Goldstone Report condemning Israel for self-defence adopts the Islamic view in which jihadist attacks are commended but the resistance of those aggressed upon is taken to be aggression against Allah’s rights. Having lost its legitimacy according to the permanently valid concept of dar al-Harb, Israel is thus alleged to be guilty of the “war crime” of defending itself against its own destruction. In effect, this view condemns any resistance to terrorism and gives a free pass to terrorists. What does this policy tells us about the West, and particularly Europe’s own policy? Does its mean that the West approves the jihadist strategy of world Islamization while self-defence is prohibited? Has the West already adopted this policy for itself as the politically correct culture, as the sanctions against ‘Islamophobia’ seem to suggest? In this case, we have to reflect on the spiritual and political meaning for us of the current anti-Israel hatred and policy in the West, and Rubenstein’s book is an indispensable start.