From Nairobi to Pakistan religicide rears its ugly head
The carnage at Nairobi’s Westgate Mall, the homicide bombers massacre of worshipers at an historic church in Peshawar, deposed Muslim Brotherhood loyalists torch scores of Coptic churches in Egypt, a series of vicious attacks against Nigerian Christians and churches…
Nigeria’s Boko Haram, (recently described by US State Department merely as a group with grievances about Nigerian governance) through its murderous targeting of innocent Christians, served as a cruel prequel to the Kenyan and Pakistan attacks. All wars are hell, but we are now witnessing not only a quest for conquest but a campaign to destroy anyone whose path to G-d deviates from the pure theology of hate.
Last month, Boko Haram terrorists disguised as Nigerian soldiers set up roadblocks between the cities of Maiduguri and Damaturu. Motorists were stopped and asked their names. If Muslims, they were allowed to pass only after reciting a line from the Koran. On that day, 143 motorists were identified as Christians. They were dragged out and killed–their bodies dumped along the side of the road. Two days later, more Christians were murdered at a different location.
We know of no evidence directly linking the attacks in these countries. But Kenya's chief of general staff, Julius Karangi was correct in describing Al-Shabaab terrorists as “a multinational collection from all over the world… We have also have an idea that this is not a local event.” Coordinated or not, these terrorists all selected their victims according to religion. In Pakistan it was simple enough—attack the embattled Christian minority at the historic All-Saints Church. The Nairobi murdererstook the time to identify Muslims and let them exit the mall.
On November 2nd, 1943 Haj Amin al-Husseini, Grand Mufti of Jerusalem, spoke at Berlin’s Luftwaffe Hall. Having met both Hitler and Himmler, he knew of what he spoke when he declared, “The Germans know how to get rid of the Jews.”
Little did anyone know that some of the Nazi techniques would be used 70 years later by al-Husseini’s heirs, jihadists who like the Nazis brazenly select who shall live, and who shall die.
Georges Clemenceau, one of the chief architects of Versailles said, “War is a series of catastrophes that results in a victory.” The world has been slow to understand that for some Islamists, victory is defined not merely by conquering territory, but by destroying people—especially people of (another) faith. The Nazis called it extermination. We call it Religicide- but whatever the label, we must act to thwart this horrific trend.
To have any hope, the counterattack must be led by Muslims. After the latest outrages, an important condemnation was expressed by the Muslim Public Affairs Council. “Those who have committed this heinous act have gone beyond basic principles of humanity…There is no cause that can justify the killing and maiming of young children, the elderly and the most innocent in society. This perverted mindset that sheds blood without regards to any humanity must be confronted and challenged by all of us,” its statement declared.
An important message – especially in light of the silence of religious leaders around the globe who failed to quickly and unequivocally expressed their outrage. It was diminished only by its depiction of these heinous crimes as “senseless violence.” Alas, the violence of the jihadists is anything but senseless, or simply uncontrolled barbarism. It makes all too much sense to the demagogues who teach it to their followers. The platform of global jihadists includes religicide and genocide of anyone who prays and thinks differently than they.
Four hundred years ago, Rabbi Judah Loewe of Prague, known as the Maharal, puzzled over the biblical narrative of Cain and Abel, the earliest fratricide. As the curtain comes down, the good brother, Abel lies dead; his guilty brother Cain cops a suspended sentence. This sends a confusing message. Would it not have been better for good to triumph over evil, or at least for the murderer to have been brought to stricter justice? In answer, Maharal points to Abel’s name in the original Hebrew – hevel, which means vacuousness and emptiness. Abel may have acted more properly than his brother, but his commitment to good was weak and flimsy, not firm and determined. Abel loses to Cain because good does not always win out over evil. Strong, resolute evil will beat outweak, irresolute good. It is a lesson that 21st century humankind would do well to ponder and internalize.
If we don’t want to go the way of Abel, we better be prepared to take on Cain.
Rabbi Abraham Cooper is the Associate Dean of the Simon Wiesenthal Center. Rabbi Yitzchok Adlerstein is Director of Interfaith Relations at the Simon Wiesenthal Center.