Category Archives: jihad

You who sit there in your glutted complacency, are you aware that this could be your final hour?

The Black Death, Dalrymple points out,

killed perhaps a third or a half of the population of Europe.

However,

that was nearly 700 years ago. And in any case a disaster can be a lot smaller than that and still be a disaster. We are not trying to get into the Guinness Book of Records.

Exponential growth

cannot but alarm us when we see those histograms showing the daily toll of death from the infection (or at least with the infection) in ever steeper ascent.

The Chinese flu histograms

strongly resemble the Burj Khalifa. We forget that exponential growth cannot continue for ever and must reach a peak.

Such growth

is not going to continue until the whole of humanity is extinct,

though such a consummation is

devoutly to be wished according to some of the more extreme of the pagan ecologists, who believe in the intrinsic value of the earth whether or not there are any self-conscious beings existent to enjoy it.

But so long as a peak for the Wuhan virus has not been reached,

we are free to imagine the worst.

Dalrymple notes that during the Middle Ages, when the cause of epidemics was unknown, other than the justified wrath of God,

there were long processions of self-flagellating penitents through the streets, who no doubt thought that the blood that they drew from themselves and the pain that they suffered would abate the epidemic by causing God to relent. We have a pale version of this even today, with calls to prayer by clerics. I believe a mullah somewhere has claimed that the only way to put an end to the epidemic is jihad, as a result of which the world will convert to Islam, causing God to withdraw the virus from circulation.

‘God has condemned us: we are all sentenced to perish in the Black Death. You, standing there like gaping cattle, you who sit there in your glutted complacency, are you aware that this could be your final hour? Death stands right behind you; I see his crown gleaming in the sun — his scythe flashes as he raises it above your heads. Which one of you will he strike first? You, standing there staring like a goat, will your mouth be twisted in a last unfinished gasp before nightfall? And you, woman, blooming with life and self-satisfaction, will you pale and be extinguished before the morning dawns? You back there, with your swollen nose and stupid grin, d’you think you might have another year left to sully the earth with your filth? Are you aware, insensible fools, that you will die today, or tomorrow, or the next day — because all of you have been condemned? D’you hear what I say? Doomed! D’you hear the word? You’re doomed, doomed, doomed!’

The two forms of jihad coalesce in one apocalyptic action

The Occident is a formidable enemy, writes Dalrymple, because

it exists not only in the cities, the infrastructure, and the institutions of Europe and America but in the hearts and minds of those who oppose it and wish to destroy it.

The Muslim suicide bomber is

as much a product of the West as of Islam; his tastes and desires are largely Westernised. He dresses no differently from other young men from the slums; and in every culture, appearance is part, at least, of identity. In British inner cities, what you wear is nine-tenths of what you are.

The aspiring Muslim mass murderer leads a

highly Westernised life, availing himself of all the products of Western ingenuity to which Muslims have contributed nothing for centuries.

Indeed, it is impossible for a modern Muslim to expunge the West from his life.

It enters the fabric of his existence at every turn. He speaks, for example, of the West’s having stolen Arabian oil, but of what use would oil have been to the Arabs if it had remained under their sands, as it would have done without the intervention of the West?

The Muslim who rejects the West is

engaged in a losing jihad to expunge everything that is not Muslim from his breast. It cannot be done: the technological and scientific dependence of the Muslims is necessarily also a cultural one. You cannot believe in a return to 7th-century Arabia as being all-sufficient for human requirements, and at the same time drive around in a brand-new red Mercedes. An awareness of the contradiction must gnaw in the dullest fundamentalist brain.

The would-be suicide bomber must be sufficiently self-aware to know that he

will never be willing to forgo the appurtenances of Western life: the taste for them is too deeply implanted in his soul, too deeply a part of what he is as a human being, ever to be eradicated. It is possible to reject isolated aspects of modernity but not modernity itself.

The Muslim fundamentalist is a

modern man—a modern man trying, impossibly, to be something else.

He has at least a nagging intimation that his chosen utopia

is not really a utopia at all: that deep within himself there exists something that makes it unachievable and even undesirable.

How, then, to persuade himself and others that his lack of faith, his vacillation, is really the strongest possible faith?

What more convincing evidence of faith could there be than to die for its sake? How can a person be really attached or attracted to rap music and cricket and Mercedes cars if he is prepared to blow himself up as a means of destroying the society that produces them? Death will be the end of the illicit attachment that he cannot entirely eliminate from his heart.

The two forms of jihad, the inner and the outer, the greater and the lesser,

coalesce in one apocalyptic action. By means of suicide bombing, the Muslim overcomes moral impurities and religious doubts within himself and strikes an external blow for the propagation of the faith.

جهاد

Dalrymple writes:

As is by now well known (for the last few years have made us more attentive to Islamic concepts and ways of thinking, irrespective of their intrinsic worth), the term jihad has two meanings: holy war, and inner struggle.

While the political meaning

connotes violence, though with such supposed justifications as the defence of Islam and the spread of the faith among the heathen,

the personal meaning

suggests something peaceful and inward-looking. The struggle this kind of jihad entails is spiritual; it is the effort to overcome internal obstacles—above all, forbidden desires—that prevent the good Moslem from achieving complete submission to God’s will. Commentators have tended to see this type of jihad as harmless or even as beneficial—a kind of self-improvement that leads to decency, respectability, good behaviour, and material success.

In Britain, Dalrymple points out,

these two forms of jihad have coalesced in a most murderous fashion.

Those who die in Islamic terrorist bombings are

sacrificial victims to the need of young men to resolve a conflict deep within themselves.

The young men

imagine they can do so only by the most extreme possible interpretation of their ancestral religion.

Guide to Asiatic Birmingham

Birmingham Central Mosque, Highgate

Birmingham Central Mosque, Highgate

Former longtime resident Theodore Dalrymple answers your questions

How many Muslim Brummies are there?

In the last census, in 2011, 21.8 percent of the inhabitants of Britain’s second-largest city said that they were Muslim.

Will the figure rise?

The percentage is likely to rise because of higher birth rates among Muslims, immigration, and the departure of white Christians.

What have been the movements in and out of Brummagem?

Residents of Birmingham who identified themselves as ‘white British’ declined by 11 percent between 2001 and 2011, while the ‘white Irish’ declined by 33 percent. The proportion of Christians would have decreased further had it not been for the arrival of Eastern Europeans. The Muslim Pakistani and Bangladeshi populations increased over those ten years by 40 and 50 percent respectively.

Central Jamia Mosque Ghamkol Sharif, Small Heath

Central Jamia Mosque Ghamkol Sharif, Small Heath

Are there no-go areas?

Since ethnic and religious groups are not scattered evenly throughout Birmingham, the population in some areas is overwhelmingly Muslim. White women report being verbally abused there, as sluts ex officio, though it would not be true to say that any of the areas are truly no-go.

Where might I dine?

Spot the difference: Jamiah Masjid Mohiuddin Siddiquia, Aston. To the left is Christ Church Baptist Chapel (1865), which long ago fell into disuse. It appears to be the church hall (1888) that has been converted into the mosque, with the cross now hacked off

Spot the difference: Jamiah Masjid Mohiuddin Siddiquia, Aston. To the far left is Christ Church Baptist Chapel (1865), no longer used for worship, having been made into flats. It appears to be the red church hall (1888) that has been converted into the masjid, with the cross hacked off

One of these Muslim areas is notable for its profusion of small, cheap, and good restaurants, patronised by the rest of the population.

Do these districts resemble the banlieues?

No part of Birmingham is as cut off from the rest of the city as are some of the banlieues of Paris. Physical (if not social) mixing of populations is evident.

What is the relative educational, social and economic level of Birmingham’s Muslims, and to what extent are they prone to criminality or semi-criminality?

Before and after: at Jamiah Masjid Mohiuddin Siddiquia in Aston, someone has climbed up to the roof and hacked off the cross

Before and after: at Jamiah Masjid Mohiuddin Siddiquia in Aston, a zealous Mohammedan (whether a supple-limbed imam or a layman is unknown) has climbed up onto the roof and righteously hacked off the cross, doubtless to the cheers and cries of Allahu Akbar! of the throng below

In Britain, Muslim populations like those in Birmingham have relatively poor educational attainment and high rates of youth unemployment, crime, and imprisonment.

Hindus and Sikhs are much more successful than Muslims and than whites (who no longer have any religion) in life, are they not?

Hindus and Sikhs, present also in large numbers, have lower rates of youth unemployment than whites and much lower levels of crime than whites. The Sikhs have the second-highest average household wealth when such wealth is broken down by religious affiliation.

Place households in order of their respective wealth by religious persuasion.

Sikh households are richer than Christian ones; Muslim households are much poorer.

What do you say to the suggestion that the city government has exhibited a high degree of moral cowardice in the way it approaches the matter of the growing appeal of jihadism?

Birmingham Central Library: women-only tables

The great cringe: Birmingham Central Library provides apartheid-inspired, Muslim-women-only tables so that study of the Koran and the Hadith need not be confined to men; their wives and concubines may also gain access to the texts

Supposedly to placate Muslim sentiment, local authorities have sometimes agreed to or imposed measures worthy of an apartheid regime. For example, the Birmingham Central Library provided women-only tables, in practice for the use of Muslim women.

Who came up with the idea of Muslim-women-only tables at Birmingham Central Library?

I don’t know whether this gesture came in response to a request or was an anticipatory cringe; the argument in its favour would almost certainly have been that without such separate facilities Muslim women would not have been allowed by their males to use the library at all.

Would a demand for Christian-women-only or Hindu-women-only or Buddhist-women-only or Sikh-women-only library tables have been acceded to by the Birmingham city government?

It is unlikely that such an argument would have succeeded for any other religious or social group, and indeed it would have provoked feminist ire, in this case notably absent.

Neither seen nor heard in Birmingham

The sisters: neither seen nor heard in Birmingham

Why was it absent? Why no feminist fury in this case? Why no library-users’ sit-in? Why no demonstrations against this grotesque denial of the gender equality that it has taken so many years and effort to achieve? Why no lingerie torched in protest at Birmingham Central Library’s fostering of a collective image of submissive females who must be set apart to protect their ‘purity’? Why no occupation of the library by protesters? Why no petitions? Why no revival of the anti-apartheid movement? Why no Gender Equality Speakout and Festival in Centenary Square? Why no resolutions to reclaim the library and liberate it in the cause of equality? Why the silence?

Fear.

Wife-beating etiquette

Calling all Brummie believers: wife-beating rules

Jihad’s appeal to psychopaths

Screen Shot 2014-06-21 at 21.59.32The concept of jihad, writes Dalrymple,

is perfectly suited to giving psychopaths the idea that their viciousness serves an ideal other than their own gratification.