What Pelosi and Obama don’t understand about the Ground Zero Mosque

President Obama has cast his “vote” against the American people’s objections to a mega-mosque being built a short walking distance from the site of the World Trade Center destruction.

But that was before he “voted” against it.

Which was before he “voted” for it…again.

(Will someone just let the man eat his waffle?)

Nancy Pelosi is also now on record as saying she favors an investigation, not into the funding sources for the mosque (which no doubt would be eye-opening, if it could ever be discovered for real), but into the funding sources for those opposing the mosque (most likely, regular citizens like you and me).

Nancy Pelosi and Obama are not just showing how out of touch they are with American sentiment about 9/11.  They are being blatantly disingenuous in their insistence that the Ground Zero Mosque is about religious freedom and magnanimity in the American ideal of First Amendment protection.

Islamofascism, which has all but overtaken any leftover pretenses of “peaceful religion” in the Islamic world, is a political system structured to take away religious freedom. I’m not going to go into detail here because you’d indeed have to have been living under a rock to not know this by now. If you don’t know this, go watch the 9/11 tapes again. And the USS Cole bombing tapes, and the tapes and coverage of virtually everything ever said and done by those claiming responsibility for terrorism in the aftermath.

As one more nail in the coffin of “multi-culturalism” and “pluralism” doublespeak, read this report which outlines and demonstrates through undeniable, hard evidence the true agenda of the global Caliphate being constructed right on our own soil, memorial by memorial. Below is an excerpt (emphasis added):

On December 3, 2004, Ahmed, an Arab exchange student, walks down a palm-lined boulevard in a working class neighborhood of Los Angeles. Since it is Friday, he bypasses the Hispanic restaurants, the 7/11, and the sporting goods store, and enters the King Fahd mosque – an elegant building of white marble etched with gold, adorned by a blue minaret, that is named after its benefactor, the King of Saudi Arabia. Later he will join 500 other California Muslims in prayer but, because it is early, he visits the mosque library where he picks up several books on religious guidance, written in Arabic, that are offered free to Muslims like him, newly arrived and uncertain on how to fit into this modern, diverse land.

The tracts he opens are in the voice of a senior religious authority. They tell him that America, his adoptive home, is the “Abode of the Infidel,” the Christian and the Jew. He reads:

“Be dissociated from the infidels, hate them for their religion, leave them, never rely on them for support, do not admire them, and always oppose them in every way according to Islamic law.”

The advice is emphatic: “There is consensus on this matter, that whoever helps unbelievers against Muslims, regardless of what type of support he lends to them, he is an unbeliever himself.”

As he reads this warning, Ahmed thinks back to the U.S. government’s request to the American Muslim community for their voluntary cooperation in the fight against terrorism and he is afraid. He knows that the tracts’ author views such officials as “unbelievers,” so that, if he helped them, he would be an unbeliever himself, a renegade, an apostate from Islam who should therefore be put to death. He begins to worry too about his cousin, an American citizen who recently enlisted in the U.S. military.

The books give him detailed instructions on how to build a “wall of resentment” between himself and the infidel: Never greet the Christian or Jew first. Never congratulate the infidel on his holiday. Never befriend an infidel unless it is to convert him. Never imitate the infidel. Never work for an infidel. Do not wear a graduation gown because this imitates the infidel.

Ahmed looks carefully at the book’s cover. It says “Greetings from the Cultural Department” of the Embassy of Saudi Arabia in Washington, D.C. The book is published by the government of Saudi Arabia. The other books are textbooks from the Saudi Education Ministry, and collections of fatwas, religious edicts, issued by the government’s religious office, published by other organizations based in Riyadh.

In another book he reads that, if relations between Muslims and non-Muslims were harmonious, there would be “no loyalty and enmity, no more jihad and fighting to raise Allah’s work on earth.”

Ahmed’s experience is repeated, not only in Saudi Arabia and the notorious madrassas of Pakistan, but throughout America: the texts he read have been spread from coast to coast and now fill the libraries and study halls of some of America’s main mosques. To be sure, not all the books in such mosques espouse extremism and not all extremist works are Saudi. Saudi Arabia, however, is overwhelmingly the state most responsible for the publications on the ideology of hate in America.

The Center for Religious Freedom has gathered samples of over 200 such texts over the last twelve months — all from American mosques and all spread, sponsored or otherwise generated by Saudi Arabia. They demonstrate the ongoing indoctrination of Muslims in the United States in the hostility and belligerence of Saudi Arabia’s hardline Wahhabi sect of Islam.

All Saudis must be Muslim, and the Saudi government, in collaboration with the country’s religious establishment, enforces and imposes Wahhabism as the official state doctrine.  In 2004, the United States State Department designated Saudi Arabia as a “Country of Particular Concern” under the International Religious Freedom Act after finding for many years that “religious freedom did not exist” in the Kingdom. The Saudi policy of denying religious freedom is explained in one of the tracts in this study: “Freedom of thinking requires permitting the denial of faith and attacking what is sacred, glorifying falsehood and defending the heretics, finding fault in religion and letting loose the ideas and pens to write of disbelief as one likes, and to put ornaments on sin as one likes.”


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