In the New York Times last week, columnist Nicholas Kristof officially became an Islamophobe. More precisely, he finally adopted somewhat the same stance toward Islam as the Cassandras whom Kristof and his ilk relentlessly demonize as Islamophobes – all the while trying to distance himself from them.
“In country after country,” a concerned Kristof begins, “Islamic fundamentalists are measuring their own religious devotion by the degree to which they suppress or assault those they see as heretics, creating a human rights catastrophe as people are punished or murdered for their religious beliefs.” No, really? Surely it is no surprise to him that writers such as those of us at FrontPage have been expressing our concern about Islamic fundamentalists for many years. We’ve noted repeatedly that the most numerous victims of Muslims are other Muslims, many of whom are ostracized (at best) or killed (at worst) precisely because they aren’t sufficiently hardcore believers.
But Kristof dismisses such writers as “Islam-haters in America and the West,” who “denounce Islam as a malignant religion of violence, while politically correct liberals are reluctant to say anything for fear of feeding bigotry.” It’s not bigotry or hate to point out that orthodox Muslims themselves demonstrate its malignance and violence every day around the world. Moreover, “politically correct liberals” aren’t silent only because they don’t want to feed bigotry; the most radical are silent because they see Islam as an ally in their multiculturalist siege of the West.
“Yet there is a real issue here of religious tolerance,” Kristof continues, “affecting millions of people, and we should be able to discuss it.” No kidding. As I mentioned above, the freedom fighters that the left dismisses as Islam-haters have been trying to discuss the Islam problem for decades, but have been relentlessly attacked and delegitimized for it. Now however, Kristof decides we need to have an open discussion, as if it’s his idea.
He was apparently prompted to address this topic by the murder of a Muslim friend at the hands of his friend’s co-religionists. “Such extremists,” he posits, “do far more damage to the global reputation of Islam than all the world’s Islamophobes put together.” This is his grudging way of admitting that orthodox Muslims themselves are the ones responsible for Islam’s dismal reputation. Now if only he would connect the dots and acknowledge that perhaps the world’s “Islamophobes” have legitimate concerns.
But Kristof hedges his newfound realistic perspective on Islam with an historical aside: “The paradox is that Islam historically was relatively tolerant… Anti-Semitism runs deep in some Muslim countries today, but, for most of history, Muslims were more tolerant of Jews than Christians were.” He cites the Holocaust and “the killing of Muslims by Christians at Srebrenica in Bosnia and Herzegovina” as evidence for this. First, anti-Semitism has always run deep in Muslim lands, not just today, because Jew-hatred is endemic to Islam itself. Secondly, Islam has not been “tolerant” for most of its history, and whatever its historical sins, Christianity has evolved and Islam has not; the pressing issue is that Islam remains violently intolerant today.