UNDERSTANDING THE CONFLICT IN THE MIDDLE EAST?

To fully appreciate the historical relationship between Islam, Judaism, and Western civilization, one must delve into the origins of Islam and its evolution. Prophet Muhammad, the founder of Islam, began his mission in the city of Mecca during the early 7th century. Proclaiming revelations from the angel Gabriel, he presented himself as the final prophet in a lineage that included figures revered in Judaism and Christianity. For twelve years, Muhammad worked tirelessly to gather followers, but his success was limited to a close circle of family and friends.

Recognizing the potential influence of Medina, a bustling trade hub in Arabia and home to a significant Jewish community, Muhammad saw an opportunity. He journeyed to Medina, where he sought to establish a connection with the Jewish tribes, hoping their acceptance would grant his message legitimacy and standing among his own people. To appeal to them, Muhammad incorporated elements reminiscent of Jewish traditions. Dietary laws prohibiting the consumption of pork, the practice of fasting, and regular prayers were introduced into Islam, mirroring aspects of Judaism. Early verses of the Quran praised the "People of the Book"—a term used to describe Jews and Christians—highlighting their shared Abrahamic roots.

However, the relationship between Muhammad and the Jewish tribes of Medina grew strained when they refused to accept him as a prophet. This marked a turning point. Frustration and conflict replaced initial goodwill, and what began as a spiritual mission took on a political and militaristic dimension. Muhammad's approach shifted, and clashes with the Jewish tribes culminated in expulsions and, in some cases, violent confrontations. The transition from a spiritual movement to a more politically driven one was a defining moment in Islamic history.

As Islamic rule expanded, so too did its interaction with Jewish and Christian communities, who were collectively classified as dhimmis—a term signifying protected non-Muslims. This status allowed them to continue practicing their faith under strict conditions. Dhimmis were subject to a special tax called the jizya, symbolizing their submission to Islamic authority. While this tax provided protection, it also reinforced their second-class status within society. Restrictions were imposed: dhimmis could not build new places of worship, publicly display religious symbols, or engage in certain communal practices.

Historical accounts describe rituals associated with collecting the jizya. In some areas, Jewish and Christian taxpayers were required to present their payments in a public ceremony, sometimes kneeling to signify their subordinate position. Such practices, while varied across regions and periods, reinforced the social hierarchy of the Islamic caliphates.

By the 9th century, identifiable clothing was introduced for Jews and Christians to distinguish them from Muslims. The yellow badge, later associated with anti-Semitic policies in Europe, first appeared in the Islamic world under the Abbasid Caliphate. This measure underscored their marginalized status and was one of many ways in which social divisions were institutionalized.

Despite these challenges, Jewish and Christian communities often contributed significantly to Islamic civilization. In fields like science, medicine, and philosophy, collaboration flourished, especially during the Golden Age of Islam. However, these contributions occurred within the constraints of a system that consistently emphasized the dominance of Islam.

Understanding this history requires acknowledging its nuances—the interplay of conflict, adaptation, and coexistence that shaped the dynamics of Islamic and non-Islamic communities. These events, while rooted in historical documentation, are interpreted differently by various scholars. They continue to inform modern discussions about religious and cultural interactions in a globalized world.

“Accuse your enemy of what you are doing as you are doing it to create confusion.” - Karl Marx

Islam's growth throughout history is a vast and intricate narrative. The expansion of Islam reached Jerusalem, which was conquered, leading to restrictions such as Christians being unable to ring church bells in the city. This situation spurred the Pope in Rome, around 1090, to call upon Christians to liberate their brethren in the Holy Land. This appeal marked the beginning of the Crusades. Contrary to popular belief, the Crusades were not initially launched as campaigns to convert or kill Muslims but rather to liberate Jerusalem. The city was recaptured by the Crusaders but remained under their control for less than a century before Saladin reclaimed it. Jerusalem then remained under Islamic rule until 1967, when the state of Israel took control, allowing Christians, Jews, and Muslims to pray freely.

For nearly 300 years, the Crusaders attempted to resist Islamic expansion but failed. By the 1300s, the Crusaders had disappeared. Meanwhile, Islam continued to expand its influence, reaching Central Europe, China, India, and Spain. In Spain, renamed Al-Andalus, Islamic governance spread as more territories were conquered, and non-Muslims paid the jizya, a protection tax, which further strengthened the Islamic empire. This expansion was halted in 1683 at the gates of Vienna. Interestingly, the date 9/11 carries symbolic significance in Islamic history, coinciding with the unsuccessful siege of Vienna. By the 1600s, Islam had covered a larger portion of the Earth's surface than even the Roman Empire at its height.

During the European Industrial Revolution in the 1700s and 1800s, European powers gained the technological and military strength needed to push back against Islamic influence. This culminated in the decline of the Islamic caliphate, which officially ended in 1924 under the leadership of Mustafa Kemal Atatürk in Turkey. Atatürk's reforms included granting women the right to vote, work, and access education, as well as prohibiting religious symbols like the hijab and traditional beards. His secular reforms were controversial, with some Muslims accusing him of being influenced by his alleged Jewish ancestry. By the time the caliphate ended, the Islamic state had lasted for 1,400 years.

The fall of the caliphate marked a significant shift in global dynamics. Over its existence, it is estimated that 270 million people were killed in conflicts involving Islamic expansion. This occurred in an era without modern weapons, illustrating the scale of the conquests. Despite the caliphate’s dissolution, its legacy remained influential. In the mid-20th century, the discovery of oil in Saudi Arabia and the 1979 Iranian Revolution provided the resources and ideological momentum for a resurgence of Islamic influence. These events laid the foundation for groups like ISIS, which sought to revive the caliphate.

The ideology of such groups is often traced to Wahhabism, a strict interpretation of Islam based on the practices of Prophet Muhammad. This ideology has been used to justify actions and restrictions, such as the exclusion of non-Muslims from entering Mecca. Furthermore, historical principles like taqiyya (concealment for self-preservation) and strategies such as temporary peace treaties for strategic advantage have been highlighted as tools of war and diplomacy in Islamic history.

The legacy of Islamic expansion, the Crusades, and the rise and fall of the caliphate remains a contentious subject, often misunderstood or oversimplified in contemporary discourse. This history reveals complex interactions between religion, politics, and culture, and serves as a reminder of the enduring impact of historical events on modern geopolitics.

British Mandate

https://x.com/i/communities/1863283839528849435

AMNESTY INTERNATIONAL’S BIAS UNCOVERED

https://www.thestreetwriter.com/news/amnesty-international-investigation-concludes-israel-is-committing-genocide-against-palestinians-in-gaza

Click on the image to read the full report

On 7 October 2023, Israel embarked on a military offensive on the occupied Gaza Strip (Gaza) of unprecedented magnitude, scale and duration

The jurisprudence on genocidal intent on the part of a state is more limited. The ICJ has accepted that, in the absence of direct proof, specific intent may be established indirectly by inference for purposes of state responsibility, and has adopted much of the reasoning of the international tribunals. 380 However, its rulings on inferring intent can be read extremely narrowly, in a manner that would potentially preclude a state from having genocidal intent alongside one or more additional motives or goals in relation to the conduct of its military operations. As outlined below, Amnesty International considers this an overly cramped interpretation of international jurisprudence and one that would effectively preclude a finding of genocide in the context of an armed conflict.

“It's easy to remain trapped in the echo chamber of your existing beliefs, repeating what you've been told and letting it solidify your biases. However, truth often resides beyond those confines—in the challenging, sometimes uncomfortable process of questioning what you think you know.” - Street Writer

DISRUPTION IN LOGIC & LAW AT THE OXFORD UNION

November 28 2024

Just a month after October 7th happened 𝘼𝙢𝙣𝙚𝙨𝙩𝙮 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 workers were caught throwing pictures of Israeli child hostages in the trash in Italy Thank you to the Italian man who stood up to these horrible bullies.

A Personal Perspective: Addressing the Mischaracterization of Israel's Actions in Gaza

The accusation that Israel is committing genocide in Gaza is not only deeply misleading but also profoundly unjust. As someone who values the pursuit of truth and justice, I feel compelled to address the distortions in Amnesty International’s claims. Their report misrepresents both the facts and the legal framework of genocide, painting a picture that fails to withstand scrutiny.

Let’s begin with the facts. Hamas has consistently used Palestinian civilians as human shields, embedding its fighters and weaponry within schools, hospitals, and homes. These tactics not only increase civilian casualties but also distort the reality of the conflict. Amnesty's failure to acknowledge these actions or the role they play in escalating harm undermines the integrity of their report.

Israel’s approach in Gaza demonstrates a commitment to minimizing civilian harm. The Israel Defense Forces (IDF) employ advanced warning systems to evacuate civilians and avoid unnecessary casualties, even at the cost of operational advantage. This stands in stark contrast to Hamas, which actively endangers its own people by preventing them from seeking safety and even stealing aid meant for their survival.

The legal definition of genocide, established by the United Nations in 1948, is clear: it involves acts committed with the intent to destroy, in whole or in part, a national, ethnical, racial, or religious group. The keyword here is intent. Amnesty’s claims fail to provide any evidence of such intent on Israel’s part. Instead, the actions taken by Israel align with their right to self-defense, including the rescue of hostages and protection of their citizens from terrorism.

International experts, including retired military officers and legal scholars, have repeatedly affirmed that Israel’s measures to minimize civilian casualties are unprecedented. These efforts far exceed what international law requires and outpace the standards employed by other nations in urban warfare, including the United States. To suggest otherwise ignores the truth and diminishes the gravity of real acts of genocide around the world.

Amnesty International’s mischaracterizations do more than misinform—they embolden terrorists and authoritarian regimes to exploit civilian populations for propaganda. This not only perpetuates violence but also risks creating a dangerous precedent where the use of human shields becomes a viable strategy for conflict.

The consequences of such distortions extend beyond Israel. By propagating false narratives, we erode the global understanding of what constitutes genocide, diluting the urgency and clarity needed to address actual atrocities. The fight for justice and human rights deserves better than the inaccuracies presented in Amnesty’s report.

The truth matters. And when we allow it to be obscured by bias or misinformation, we fail not only those directly involved in the conflict but also the broader principles of humanity and international law that we all depend upon.

The recent events at the Oxford Union highlight a disturbing erosion of the principles of free speech and debate, institutions that the Union was once celebrated for upholding. During a contentious debate, speakers reported a series of troubling incidents that not only undermined the integrity of the forum but also signaled an alarming tolerance for intimidation and bias within one of the UK’s most esteemed debating societies.

Reports indicate that many Jewish students were too intimidated to attend the debate. This climate of fear was exacerbated by the refusal of the Union to allow a pre-debate event organized by the Oxford Israel Society, a move that departs from usual practice and raises questions about the administration’s neutrality. Furthermore, accusations of heckling, abusive interruptions, and an audience allegedly stacked with partisan supporters painted a grim picture of a debate that should have been an open exchange of ideas.

Perhaps most concerning was the treatment of Arab speakers on the opposition team, including Mosab Hassan Yousef, a vocal critic of Hamas, and Yousef Hadad, an Israeli Arab. Both were subjected to attempts to silence their participation. Yousef was ejected mid-speech, and Mosab faced threats in Arabic, evoking traumatic memories of his own persecution. This overt hostility underscores the extent to which dissenting voices were suppressed.

The rhetoric within the chamber further exacerbated tensions. Comments referring to the atrocities of October 7 as "heroic" were not only offensive but potentially violated UK terrorism laws. Yet, when calls were made to involve law enforcement, they were ignored by the Union’s leadership, highlighting a worrying lack of accountability.

Adding to the controversy, the Union's selective censorship of video evidence from the debate raises questions about transparency. Notably, Mosab Hassan Yousef's speech was excluded from the Union’s official YouTube channel, a decision that appears to align with an agenda to silence narratives that challenge prevailing biases.

The Oxford Union’s reputation as a bastion of free speech has been deeply tarnished. By enabling a climate of intimidation and bias, it has failed in its mission to foster open and respectful dialogue. This episode should serve as a wake-up call for institutions worldwide to reaffirm their commitment to free speech, impartiality, and the protection of all participants, regardless of their views. Without these principles, the very essence of debate—and democracy—is at risk.

I’ve posted several times about Nazis that fled after World War II and came to the Middle East, including Syria, where many even helped get the Assad family into power and worked with him. It’s why so much of what Assad did to his people was reminiscent of what the Nazis used to do. Here's a list of 10 Nazis who fled to Syria after World War II:

1. Alois Brunner: SS officer, advisor to Syrian government, and helped establish Syria's intelligence agency.

2. Franz Stangl: Commandant of Treblinka, worked in Syria's Ministry of Defense before fleeing to Brazil.

3. Wilhelm Beisner: Head of Gestapo in Copenhagen, became a military advisor to the Syrian Army.

4. Eugen Eichberger: Gestapo officer, worked as a police instructor in Syria.

5. Theodor Mildenstein: SS officer and journalist, became a propaganda advisor to the Syrian government.

6. Erich Alternon: Gestapo officer, worked as a security advisor to the Syrian government.

7. Werner Schreiber: SS officer, became a military advisor to the Syrian Army.

8. Walter Rauff: SS officer and inventor of the mobile gas chamber, worked as a military advisor to the Syrian Army.

9. Rudolf Oebsger-Röder: Gestapo officer, worked as a police instructor in Syria.

10. Johann von Leers: SS officer and anti-Semitic propagandist, became a professor of history at the University of Damascus. Changed his name to Omar Amin and converted to Islam. Later became an advisor to Nasser of Egypt where he created their antisemitic education curriculum that still exists today.

“Constant lying isn’t about convincing people of a single falsehood; it’s about destroying their ability to trust anything. When truth and lies blur, a society loses its moral compass, unable to distinguish right from wrong. Stripped of critical thinking and independent judgment, people become unwitting victims of manipulation. In such a state, they’re easily controlled by deception, leaving them at the mercy of those in power. This erosion of belief doesn’t just confuse—it subjugates, turning individuals into tools for the agendas of others, with no resistance or awareness of the control being exerted over them.” - Street Writer

Below is a list of notable attacks and instances of violence against Jews in the Middle East prior to the establishment of the State of Israel in 1948. These events highlight the longstanding history of antisemitism in the region, often linked to religious, social, and political tensions:

1. Safed Pogrom (1834)

• Location: Safed, Ottoman Empire (modern-day Israel)

• Details: During the Peasants' Revolt against the Ottoman rulers, local Arab peasants looted and destroyed Jewish homes in Safed, killing several Jews.

2. Damascus Affair (1840)

• Location: Damascus, Ottoman Empire (modern-day Syria)

• Details: A blood libel accusation claimed that Jews had murdered a Christian monk for ritual purposes. This led to arrests, torture, and executions of Jewish community leaders.

3. Baghdad Pogroms (1828, 1839, 1917)

• Location: Baghdad, Ottoman Empire (modern-day Iraq)

• Details: Several waves of violence targeted the Jewish community in Baghdad. The 1828 and 1839 attacks included looting, killings, and destruction of property.

4. Hebron Pogrom (1834)

• Location: Hebron, Ottoman Empire (modern-day Israel)

• Details: As part of the Peasants' Revolt, Jewish homes in Hebron were attacked, looted, and destroyed, and Jews were killed and raped.

5. First Farhud in Basra (1928)

• Location: Basra, Iraq

• Details: Violence against Jews erupted, resulting in property destruction and physical harm. This was a precursor to more significant attacks in Iraq.

6. Jaffa Riots (1921)

• Location: Jaffa, British Mandate of Palestine

• Details: Arab mobs attacked Jewish residents, resulting in dozens of deaths and widespread destruction of Jewish homes and businesses.

7. Hebron Massacre (1929)

• Location: Hebron, British Mandate of Palestine

• Details: Arab mobs killed 67 Jews and wounded many others, destroying homes and synagogues. Survivors were forced to flee.

8. Safed Massacre (1929)

• Location: Safed, British Mandate of Palestine

• Details: During the same wave of violence as the Hebron massacre, Arab mobs attacked Jewish residents in Safed, killing 18 and burning Jewish homes and property.

9. Nabi Musa Riots (1920)

• Location: Jerusalem, British Mandate of Palestine

• Details: Arab rioters, incited by religious and political leaders, attacked Jews during the Nabi Musa festival, resulting in deaths and injuries.

10. Baghdad Farhud (1941)

• Location: Baghdad, Iraq

• Details: In a Nazi-inspired pogrom during the festival of Shavuot, Iraqi mobs attacked Jews, killing nearly 180, injuring hundreds, and causing widespread looting and destruction of Jewish property.

11. Aleppo Riots (1947)

• Location: Aleppo, Syria

• Details: Following the UN vote to partition Palestine, mobs attacked the Jewish community in Aleppo, burning synagogues and destroying homes, schools, and shops.

12. Cairo Pogroms (1945)

• Location: Cairo, Egypt

• Details: Anti-Jewish riots broke out during a rally protesting Zionism, leading to the deaths of dozens of Jews and significant property damage.

These attacks illustrate that Jewish communities in the Middle East faced significant violence and persecution well before the establishment of Israel in 1948. This history underscores the precarious position of Jewish populations in the region and the long-standing roots of antisemitism.

A List of Atrocities Carried Out by Hamas Terrorists

1. The attack at Café Hillel was a suicide bombing attack that took place on September 9, 2003 in Jerusalem, in which a Hamas terrorist murdered seven Israelis and wounded 57.

3. The attack at Mike's Place was a suicide bombing that took place at the entrance to the pub on the Tel Aviv beach on April 30, 2003. Two British Muslims of Pakistani origin carried out the attack. Three people were killed and 50 were wounded. Later, a Hamas video recording in the Gaza Strip of the terrorists in uniform and weapons under the Hamas flag was released.

14. The attack at the Hebrew University was a terrorist attack that took place on July 31, 2002, on the Mount Scopus campus of the Hebrew University of Jerusalem. The attack took place in the Frank Sinatra cafeteria during lunchtime, while dozens of students, lecturers and guests were dining there. Nine people were murdered in the attack – five university employees and four students from different countries – and about 100 others were wounded. The attack was carried out by Hamas terrorists.

15. The attack at Cafe Apropo was a suicide bombing on March 21, 1997 in Tel Aviv. Three young women were murdered, 48 other people were injured. Hamas claimed responsibility

4. The murder of the three Israeli teenagers on June 12, 2014, was a terrorist attack in which Hamas terrorists abducted the teenagers in Gush Etzion and murdered them later that night.

An orgy of antisemitism, false accusations, and illegal rhetoric echoed through the hallowed hall of the Oxford Union.

Click on the videos to view each speaker in full.

“Accuse Your Enemy Of What You Are Doing, As You Are Doing It To Create Confusion” - Karl Marx