نارام سرجون:بعد النصر .. استعدوا لخوض الحرب الأصعب والأقسى؟؟ .. اللحم سيقاتل العظم

“لانعرف حتى اللحظة كيف سيمكننا اجراء عملية فصل الاسلام عن التراث وفصل المسلم عن التراث دون أن نفصل المسلم عن الاسلام …… انها عملية تشبه فصل اللحم عن العظم .. فالتراث المنقول هو لحم الاسلام الذي يحمله هيكل عظمي هو فكر الاسلام .. ولحم التراث مليء بالاسرائيليات والمتناقضات ومليء بالطفيليات وبالعداء للتفكير والمنطق والفلسفة والعقل ..”

تعليق المحرر على المقالة

اتفق مع الكاتب بان الحرب مع مع داعش واخواتها من الحركات الاسلاموية (الوهابية واخوان الشياطين وحزب التحرير الاسلاموي…… الخ الخ) ، تنتهي بانتصار ناجز لا لبس فية، بدون “فصل المسلم عن الثراث المنقول لكني  لا اتفق مع مقولته عن “لحم الاسلام الذي يحمله هيكل عظمي هو فكر الاسلام” لأني ازعم ان الهياكل العظمي التي حملت لنا التراث المنقول ( العنعنة، وتابعه علم الرجال وعلم الناسخ والمنسوخ والاصول والمعلوم من الدين …..) هم  “علماء” و”فقهاء ” السلطان الاموي والعباسي و… و  والعثماني، والازهر وأم القرى وحميع حركات الاسلام السياسي الذين هجروا القران واعتبروا التراث المنقول وحيا ثانيا لا يمكن ان نفهم التنزبل الحكيم بدونه

وهنا لا بد من لفت انتباه الكاتب بان المشكلة لا تقتصر على العقل العربي المسلم فقط وانما العقل العربي “الداعشي” المسلم المسيحي والعلماني والملحد وكل عقل يدعي امتلاك الحقيقة المطلقة ويكفر الآخر

قال تعالى

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا 

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ

قال تعالى:

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ

 [الجزء: ٢٢ | سبأ ٣٤ | الآية: ٢٤]

 في الآية يخبر الله رسوله أن الرزق للمؤمن والمشرك  من الله

وويقول له ان الحقيقة الآنسانية نسبية ولا احد يمتلك الحقيقة المطلقة سوى الله

 : قل يا محمد:  “….. ۖ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ

اي : وانا (محمد) او اياكم (المشركين )

قال (او)  ولم يقل (و)

اي انا او انتم علي هدى

او انا أو انتم على ضلال مبين

هذه رسالة امر الله عزوجل رسوله الاعظم ان يبلغها ليس للمشركين فقط وانما للناس وخصوصا للذين نصبوا انفسهم ناطقين باسمه وباسم نبيه فحددوا من يدخل النار واختصروا الطريق الى الجنة بتلاوة كذا او كذا ووزعوا صكوك الغفران وبوالص التامين النبوي:

الدعوة الى سبيل الله

قال تعالى

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

 [الجزء: ١٤ | النحل ١٦ | الآية: ١٢٥]

قال: بالحكمة ولم يقل بالحكمة الحسنه لنفهم ان الحكمه حسنة بالضرورة ولا وجود لحكمة سيئة

وقال: بالموعظة الحسنة لنفهم ان الموعظة قد تكون حسنة وقد تكون سيئة

كلمة (الحسنة) ليست زائدة وليست حشوا

اذا هناك موعظة سيية

والدليل الحاسم هو فضائيات التكفير على اختلاف تلاوينها

وقال: وجادلهم بالتي هي احسن

اي لا تجادلهم بالتي هي اسوأ

اي  الجدال قد يكون سيء وقد يكون حسن وقد يكون احسن

والمطلوب هو الجدال الاحسن

وهل هناك احسن من يتواضع نبي ورسول ومبلغ رسالة لا تنطق عن الهوى فيقول للمشركين:

وانا او اياكم على هدى او في  ضلال مبين؟

وقال

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

 [الجزء: ٢٤ | فصلت ٤١ | الآية: ٣٤]

قال ادفع ولم يقل ادفش والدفع هنا لا يعني تسديد الدين

بل يعني الدفاع عن حرية الرأي والتعبير ليس بالسيف والتكفير والاتهام بالنفاق  واقامة الحجة بالتي هي أحسن وأخير ماهو سبيل الله وما هي كلمة الله التي سبقت

قال تعالى

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ – إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (119)

 صدق الله العظيم انظر حولك فالناس مختلفين كما اخبرنا الله في تنزيلة الحكيم باستثاء من رحم ربي وهم الانبياء   ،  والرسل، وهو يخبرنا انه خلق الناس أحرار ليختلفوا بارادتهم الحرة، وباختلافهم تمت كلمته التي سبقت. وعلية فحيث يكون النسان حرا تكون كلمة الله هي العليا

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نارام سرجون:بعد النصر .. استعدوا لخوض الحرب الأصعب والأقسى؟؟ .. اللحم سيقاتل العظم

وكالة أوقات الشام الإخبار ية

دعونا نتوقف الآن لالتقاط الانفاس ونقول ان هذه الحرب مع التيارات الاسلامية في المنطقة ستنتهي سريعا بانتصار ناجز لالبس فيه .. ولكن على هونكم ياسادة .. فلا تستعجلوا قرع الكؤوس والأنخاب وتبادل التهاني .. ولاتسترخوا .. لأنها فقط احدى جولاتها وهي الجولة الاطول والاقسى والاعنف وستتلوها هدنة طويلة الامد ولكن الحرب سجال ويجب على المنتصر الأن ان لايرقد مسترخيا بل أن يبدأ في الاعداد للحرب القادمة .. وهي الأقسى والأصعب ..

ان منتهى الخيال أن نعتقد أننا خضنا المعركة الأخيرة مع الاسلام السياسي الذي انطلق مع غياب آخر الخلافات وهي الخلافة العثمانية .. وظل الشغل الشاغل للأجيال منذ ذلك اليوم هو اعادة الخلافة أو شبه الخلافة .. لأن العقل الشرقي الاسلامي لايزال مقتنعا أن المؤامرة التي أسقطت الخلافة ستبقى في وجهه لمنع اعادتها وقيامها مجددا .. وعقب كل هزيمة عسكرية وانتهاء جيل من الاسلاميين يقر الجيل اللاحق بأن من سبقوهم أخطأوا التخطيط والتسديد .. ومايجب على الجيل القادم هو تلافي هذه الأخطاء وتطوير التجربة لأن الله سينصر عباده المؤمنين في نهاية المطاف !! .. وهم على موعد مع نصر حتمي قدره الله .. بدليل تعدد نسخ التجارب الجهادية في معظم بلدان المنطقة وكلها تعيد انتاج نفسها وبطرق عنف مختلفة تدل على أنها ليست مأزومة فقط بل مقتنعة تماما ان العنف الداخلي (الذي يسمى جهادا) هو السبيل الوحيد لاعادة الخلافة لأن ماسقط بالحرب لن يعود الا بالحرب .. وليس بالحب .. ولعل أكثر عبارة تدل على أن المعركة انتهت فقط مع هذا الجيل من الاسلاميين وان الجيل اللاحق يستعد هو عبارة يرددها الكثيرون ببراءة وسذاجة مفادها: (هذا الذي رأيناه ليس الاسلام الحقيقي) .. ولكن هذه العبارة هي التي ستشكل الحامل والرافعة للمشروع القادم الذي سيخترع أصحابه نسخة أخرى “حقيقية” جاءت كما ياتي المخلّص .. ويعتبرون ماحدث من هزائم حتى الآن هو جولات وعملية حقن الاسلام بلقاحات متنوعة يتعرض لها الجسم العسكري الاسلامي في سيرته الجهادية الطويلة .. ولذلك فانه من الطبيعي أن يتعرض لطفرات جديدة أو لعملية لقاح بالهزيمة تكسبه مزيدا من المناعة ..

وهنا لاأريد أن يفهم من كلامي انني ارى ان مافعله داعش هو الاسلام الحقيقي لأنني انا فعلا مقتنع أن ماقدمه داعش والنصرة هو برنامج اسلام من قماش تلمودي موسادي ووهابي التطريز .. ولكن العبارة (هذا ليس الاسلام الحقيقي) بحد ذاتها رغم دلالتها الكبيرة على أنها عملية القبول والاعتراف والتسليم بهزيمة المشروع الاسلامي مرحليا فان فكرة الهزيمة النهائية لاتزال غير مقبولة في نظر الاسلاميين بل ينظر اليها لى أن ماحدث مجرد معركة .. مثل معركة (أحد) مثلا لابد ان يتلوها نصر وفتح مبين ..

أبني كلامي واستنتاجي على قاعدة

أن جميع التنظيمات الجهادية اليوم مشتقة من بعضها وهي رغم تفاوتاتها وخلافاتها الفقهية فانها تملك ذات الجذر وذات المراجع الفقهية والرؤية التاريخية والفلسفية فالفرق بين الاخوان المسلمين وداعش يبدو شاسعا في السطح ولكنه في العمق متماه كثيرا من حيث فكرة التكفير والعلاقة مع الأغيار من غير المسلمين أو حتى من المذاهب المنشقة عن مذهب أهل السنة أو حتى المدارس السنية التي تخالفهم الرأي والاجتهاد .. بدليل أن الاخوان المسلمين لايمكن مثلا أن يصدروا بيانا يقولون فيه رأيا يخالف داعش من حيث تكفير الشيعة والدروز والعلويين والمسيحيين وغيرهم .. لأن هؤلاء جميعا كفار في نظر داعش والاخوان المسلمين وجبهة النصرة .. ومافعله داعش فقط أنه وسع دائرة الكفار حتى شملت أهل السنة والجماعة الذين يختلفون عنه .. ولو انه اكتفى بدائرة التكفير الاخوانية التقليدية لما تلعثم الاخوان المسلمون في تأييدهم لخلافة على منهاج النبوة تشبههم ولم يتأتئوا في تعبيرهم عن الانسجام مع أفكارها وبقيت الخلافات الفقهية الأخرى اجتهادات أخطأ فيها الدواعش ولهم فيها أجر واحد فقط لا أجران !!! .. هو ثواب المجتهد ..

وسنكون واقعيين جدا في الاعتراف بأن عملية نزع فتيل الصاعق من القنبلة “الاسلامية” لن تنجح بهذه البساطة لأنهم ببساطة ذخيرة للغرب ورصاص يوجهه الى صدورنا في أية لحظة لأن مفهوم الوطن مغيب لدى الاسلاميين أمام سطوة فكرة الخلافة التي تبتلع الأوطان جميعا وتضعها تحت عباءة خليفة .. فالاسلاميون الوهابيون احتلوا الحجاز ونجد وعطلوا فريضة الجهاد المكي ضد الغرب واسرائيل مما أوقف مليار مسلم عن عملية التطوع لنصرة فلسطين “الا بالدعاء” .. ولكن الغرب أيضا أطلق الاسلام الجهادي ضد الروس والسوفيت وضد الايرانيين وضد البعثيين القوميين العروبيين أيضا في سورية والعراق وضد المقاومة في لبنان ..

أما الاخوان المسلمون فهم النسخة الأخرى للوهابية وهما من ذات فصيلة الزواحف .. والفوارق هي في التكوين والبيئة .. فالوهابيون يشبهون في قسوتهم التماسيح التي تنهش فريستها بوحشية .. أما الاخوان فهم زواحف الدم البارد والأفاعي ذات الجلود الناعمة والتي تحقنك بالسم .. ثم تبتلعك بهدوء .. ولكن كلها زواحف ..

مسؤول “الاخوان” سعيد رمضان مع الرئيس الأمريكي إيزنهاور في البيت الأبيض عام 1953.

وقد جاء الربيع العربي ليثبت أن الاسلاميين على اختلاف مشاربهم ذخيرة عظيمة للغرب لن يساعدنا الغرب على التخلص منها بل سيعيدها الى الحظائر مؤقتا لاجراء صيانة وتزويد خطاباتها بقطع الغيار والملونات والمذاقات التي تخفي خطاب الكراهية ..

ويجب هنا الانتباه الى أن أي محاولة بريئة لاطلاق تيارات اسلامية موازية لامتصاص قوة هذه التيارات وانتزاع الجيل من الانتماء اليها بحجة أن اطلاق الاعتدال سيخفف من التطرف فاننا سنكون واهمين لأن أي خلل في الميزان سيجعل عملية الهجرة الى معسكر التطرف سهلة طالما أن المشتركات الفقهية كثيرة وعملية الانزياح في الاتجاهين واردة جدا وتتبع عوامل متحولة ..

ومانكون قد فعلناه هو اننا هيأنا جيشا رديفا للتطرف سينضم اليه عند أول تلاعب في الخطاب الديني كما حدث اليوم في حرب السنوات السبع عندما كانت المنطقة كلها معتدلة ومضبوطة بفعل العامل القومي الذي ما ان تراجع حتى تسلمت التيارات المتطرفة قيادة جزء من الجماهير المعتدلة بل والجماهير القومية والعلمانية .. لان عملية الانزياح هنا ليست بين دين ودين .. وليست بين مذهبين .. وبين سنة وشيعة .. بل تماه بين اتجاهين في نفس المذهب وعناصر في نفس الاناء ..
وهنا تكمن المعضلة .. لأننا لانريد أن نحاصر الاسلام ولكن في حصارنا للتيارات الفكرية الاسلامية سنجد أننا نبدو وكأننا في مواجهة مع الاسلام وفكر الاسلام وتبدو عملية الفرز والتمييز والفصل مستحيلة بين فكر الاسلام وبين أسلمة الفكر ..
ولذلك فان القطيعة مع الاسلاميين دون التأثير على الاسلام كعنصر هوية للمنطقة وموروث حضاري لايمكن أن تنجح الا بمشروع شامل يبدأ تأثيره من لحظة نزول الوحي في القرن السابع الميلادي وحتى هذه اللحظة .. والحقيقة أننا نقف جميعا حائرين أمام هذه المعضلة في عملية تقطير الاسلام ونزعه من مخالب الحزبية السياسية وتحويله الى كينونة ثقافية مندمجة في مشاريع التطوير الحضاري المتنوعة .. ورغم أن الاسلام الشيعي يعاني من نفس المعضلة الا أنه يبقى في تأثيره محصورا في جزء صغير من الأمة لأن العالم الاسلامي هو عالم سني في غالبيته .. فمهما حدث في الساحة الشيعية فان الهزات الارتدادية التي تصل الى العالم السني ضعيفة نسبيا وتبقى محصورة ..

لاأحد يملك جوابا عن مرحلة مابعد الربيع الاسلامي الأخير .. وكيف سيتم التعامل مع مفرزات هذه المرحلة وأنقاضها الخطيرة ودروسها .. ولانعرف حتى اللحظة كيف سيمكننا اجراء عملية فصل الاسلام عن التراث وفصل المسلم عن التراث دون أن نفصل المسلم عن الاسلام .. انها عملية تشبه فصل اللحم عن العظم .. فالتراث المنقول هو لحم الاسلام الذي يحمله هيكل عظمي هو فكر الاسلام .. ولحم التراث مليء بالاسرائيليات والمتناقضات ومليء بالطفيليات وبالعداء للتفكير والمنطق والفلسفة والعقل ..

اننا أمام عملية هي أصعب من مرحلة الحرب .. وهي استخلاص دروس الحرب التي تقاتل فيها اللحم مع العظم .. لأن الاستنتاجات الخاطئة أخطر مما نتوقع وهي تشبه الهزيمة .. اي خضنا حربا وانتصرنا ولكننا حصلنا على نتائج الهزيمة عندما لم نحول التجربة الى نتيجة وخلاصة .. لذلك يجب اطلاق هجوم معاكس في الحال بالضوء على الظلام .. يبدأ برنامجه في سطور التراث ومن رفوف الكتب وفي عملية التعليم .. ويعمل في قلب المساجد وحلقات الذكر وليس في التلفزيون من بعيد .. ويعتكف المفكرون والتنويريون لايجاد افضل طريقة لتحويل مسار الموجة الاسلامية القادمة على ابنائنا لتكون بردا وسلاما ..

ويجب أن نقوم بتدريس هذه المرحلة من الحرب على سورية بدقة وأمانة في المناهج والاعتراف بكل الأخطاء التي وقعت فيها جميع الأطراف .. ولكن ماهو مهم جدا هو أن يتم تخصيص جهد تأريخي واعلامي متواصل طوال العقدين القادمين لرواية الرواية السورية الوطنية دون انقطاع والاستفادة من جو الهزيمة العسكرية للاسلاميين التكفيريين ومن اعادة اعلام العرب وكلابه الى حظائره .. وأن يكون شرط اعادة العلاقات مع اي دولة عربية ان تعيد تقديم الرواية السورية على حقيقتها في اعلامها وافساح المجال للرواية السورية أن تقدم نفسها لأول مرة من دون تزوير .. لأن الجمهور العربي المغفل لايزال هو ماأنتجته الجزيرة .. فهو باختصار “ضحية” الجزيرة التي أرضعته طوال سبع سنوات ولايزال حليب ثدييها في فمه وفي عروقه .. ويجب أن تغسل أمعاؤه ودماؤه بالماء الصابون ..

ومع هذا فان أفضل علاج برأيي سيكون هو محاصرة و تدمير نموذج الدولة الدينية اليهودية في المنطقة التي قدمت نفسها على أنها الدولة الدينية الأولى ونموذج ملهم للاسلاميين وينظر لها من قبلهم على أنها ثمرة من ثمار سقوط الخلافة .. وأنها مشروع ديني ناجح يمكن تكراره بنسخة اسلامية حتى بطريقة تكوينها العنيفة .. وان اسقاط هذه الثمرة اليهودية لن يكون الا باعادة الخلافة الاسلامية التي أسقطت من أجل تسهيل قيام اسرائيل .. فيعود الاسلاميون كل مرة الى عاصمة عربية يرفعون فيها شعار أن الطريق الى القدس يمر من هنا .ولذلك لاأظن أنه يمكن ايقاف المد الاسلامي الا بايقاف المد اليهودي .. فكلاهما يتلاقحان وبتفاعلان ويتبادلان الخبرات والوجود .. بدليل تكرار تجربة الدولة اليهودية ونموذجها العنيف الارهابي بالتطهير العرقي في تجربة داعش التي كانت نسخة اسلامية عن اسرائيل ..

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You Can’t Understand ISIS If You Don’t Know the History of Wahhabism in Saudi Arabia

By Alastair Crooke

July 14, 2017 “Information Clearing House” –  BEIRUT — The dramatic arrival of Da’ish (ISIS) on the stage of Iraq has shocked many in the West. Many have been perplexed — and horrified — by its violence and its evident magnetism for Sunni youth. But more than this, they find Saudi Arabia’s ambivalence in the face of this manifestation both troubling and inexplicable, wondering, “Don’t the Saudis understand that ISIS threatens them, too?”

It appears — even now — that Saudi Arabia’s ruling elite is divided. Some applaud that ISIS is fighting Iranian Shiite “fire” with Sunni “fire”; that a new Sunni state is taking shape at the very heart of what they regard as a historical Sunni patrimony; and they are drawn by Da’ish’s strict Salafist ideology.

Other Saudis are more fearful, and recall the history of the revolt against Abd-al Aziz by the Wahhabist Ikhwan (Disclaimer: this Ikhwan has nothing to do with the Muslim Brotherhood Ikhwan — please note, all further references hereafter are to the Wahhabist Ikhwan, and not to the Muslim Brotherhood Ikhwan), but which nearly imploded Wahhabism and the al-Saud in the late 1920s.

Many Saudis are deeply disturbed by the radical doctrines of Da’ish (ISIS) — and are beginning to question some aspects of Saudi Arabia’s direction and discourse.

THE SAUDI DUALITY

Saudi Arabia’s internal discord and tensions over ISIS can only be understood by grasping the inherent (and persisting) duality that lies at the core of the Kingdom’s doctrinal makeup and its historical origins.

One dominant strand to the Saudi identity pertains directly to Muhammad ibn ʿAbd al-Wahhab (the founder of Wahhabism), and the use to which his radical, exclusionist puritanism was put by Ibn Saud. (The latter was then no more than a minor leader — amongst many — of continually sparring and raiding Bedouin tribes in the baking and desperately poor deserts of the Nejd.)

The second strand to this perplexing duality, relates precisely to King Abd-al Aziz’s subsequent shift towards statehood in the 1920s: his curbing of Ikhwani violence (in order to have diplomatic standing as a nation-state with Britain and America); his institutionalization of the original Wahhabist impulse — and the subsequent seizing of the opportunely surging petrodollar spigot in the 1970s, to channel the volatile Ikhwani current away from home towards export — by diffusing a cultural revolution, rather than violent revolution throughout the Muslim world.

But this “cultural revolution” was no docile reformism. It was a revolution based on Abd al-Wahhab’s Jacobin-like hatred for the putrescence and deviationism that he perceived all about him — hence his call to purge Islam of all its heresies and idolatries.

MUSLIM IMPOSTORS

The American author and journalist, Steven Coll, has written how this austere and censorious disciple of the 14th century scholar Ibn Taymiyyah, Abd al-Wahhab, despised “the decorous, arty, tobacco smoking, hashish imbibing, drum pounding Egyptian and Ottoman nobility who travelled across Arabia to pray at Mecca.”

In Abd al-Wahhab’s view, these were not Muslims; they were imposters masquerading as Muslims. Nor, indeed, did he find the behavior of local Bedouin Arabs much better. They aggravated Abd al-Wahhab by their honoring of saints, by their erecting of tombstones, and their “superstition” (e.g. revering graves or places that were deemed particularly imbued with the divine).

All this behavior, Abd al-Wahhab denounced as bida — forbidden by God.

Like Taymiyyah before him, Abd al-Wahhab believed that the period of the Prophet Muhammad’s stay in Medina was the ideal of Muslim society (the “best of times”), to which all Muslims should aspire to emulate (this, essentially, is Salafism).

Taymiyyah had declared war on Shi’ism, Sufism and Greek philosophy. He spoke out, too against visiting the grave of the prophet and the celebration of his birthday, declaring that all such behavior represented mere imitation of the Christian worship of Jesus as God (i.e. idolatry). Abd al-Wahhab assimilated all this earlier teaching, stating that “any doubt or hesitation” on the part of a believer in respect to his or her acknowledging this particular interpretation of Islam should “deprive a man of immunity of his property and his life.”

One of the main tenets of Abd al-Wahhab’s doctrine has become the key idea of takfir. Under the takfiri doctrine, Abd al-Wahhab and his followers could deem fellow Muslims infidels should they engage in activities that in any way could be said to encroach on the sovereignty of the absolute Authority (that is, the King). Abd al-Wahhab denounced all Muslims who honored the dead, saints, or angels. He held that such sentiments detracted from the complete subservience one must feel towards God, and only God. Wahhabi Islam thus bans any prayer to saints and dead loved ones, pilgrimages to tombs and special mosques, religious festivals celebrating saints, the honoring of the Muslim Prophet Muhammad’s birthday, and even prohibits the use of gravestones when burying the dead.

Those who would not conform to this view should be killed, their wives and daughters violated, and their possessions confiscated, he wrote.

Abd al-Wahhab demanded conformity — a conformity that was to be demonstrated in physical and tangible ways. He argued that all Muslims must individually pledge their allegiance to a single Muslim leader (a Caliph, if there were one). Those who would not conform to this view should be killed, their wives and daughters violated, and their possessions confiscated, he wrote. The list of apostates meriting death included the Shiite, Sufis and other Muslim denominations, whom Abd al-Wahhab did not consider to be Muslim at all.

There is nothing here that separates Wahhabism from ISIS. The rift would emerge only later: from the subsequent institutionalization of Muhammad ibn ʿAbd al-Wahhab’s doctrine of “One Ruler, One Authority, One Mosque” — these three pillars being taken respectively to refer to the Saudi king, the absolute authority of official Wahhabism, and its control of “the word” (i.e. the mosque).

It is this rift — the ISIS denial of these three pillars on which the whole of Sunni authority presently rests — makes ISIS, which in all other respects conforms to Wahhabism, a deep threat to Saudi Arabia.

BRIEF HISTORY 1741- 1818

Abd al-Wahhab’s advocacy of these ultra radical views inevitably led to his expulsion from his own town — and in 1741, after some wanderings, he found refuge under the protection of Ibn Saud and his tribe. What Ibn Saud perceived in Abd al-Wahhab’s novel teaching was the means to overturn Arab tradition and convention. It was a path to seizing power.

Their strategy — like that of ISIS today — was to bring the peoples whom they conquered into submission. They aimed to instill fear.

Ibn Saud’s clan, seizing on Abd al-Wahhab’s doctrine, now could do what they always did, which was raiding neighboring villages and robbing them of their possessions. Only now they were doing it not within the ambit of Arab tradition, but rather under the banner of jihad. Ibn Saud and Abd al-Wahhab also reintroduced the idea of martyrdom in the name of jihad, as it granted those martyred immediate entry into paradise.

In the beginning, they conquered a few local communities and imposed their rule over them. (The conquered inhabitants were given a limited choice: conversion to Wahhabism or death.) By 1790, the Alliance controlled most of the Arabian Peninsula and repeatedly raided Medina, Syria and Iraq.

Their strategy — like that of ISIS today — was to bring the peoples whom they conquered into submission. They aimed to instill fear. In 1801, the Allies attacked the Holy City of Karbala in Iraq. They massacred thousands of Shiites, including women and children. Many Shiite shrines were destroyed, including the shrine of Imam Hussein, the murdered grandson of Prophet Muhammad.

A British official, Lieutenant Francis Warden, observing the situation at the time, wrote: “They pillaged the whole of it [Karbala], and plundered the Tomb of Hussein… slaying in the course of the day, with circumstances of peculiar cruelty, above five thousand of the inhabitants …”

Osman Ibn Bishr Najdi, the historian of the first Saudi state, wrote that Ibn Saud committed a massacre in Karbala in 1801. He proudly documented that massacre saying, “we took Karbala and slaughtered and took its people (as slaves), then praise be to Allah, Lord of the Worlds, and we do not apologize for that and say: ‘And to the unbelievers: the same treatment.’”

In 1803, Abdul Aziz then entered the Holy City of Mecca, which surrendered under the impact of terror and panic (the same fate was to befall Medina, too). Abd al-Wahhab’s followers demolished historical monuments and all the tombs and shrines in their midst. By the end, they had destroyed centuries of Islamic architecture near the Grand Mosque.

But in November of 1803, a Shiite assassin killed King Abdul Aziz (taking revenge for the massacre at Karbala). His son, Saud bin Abd al Aziz, succeeded him and continued the conquest of Arabia. Ottoman rulers, however, could no longer just sit back and watch as their empire was devoured piece by piece. In 1812, the Ottoman army, composed of Egyptians, pushed the Alliance out from Medina, Jeddah and Mecca. In 1814, Saud bin Abd al Aziz died of fever. His unfortunate son Abdullah bin Saud, however, was taken by the Ottomans to Istanbul, where he was gruesomely executed (a visitor to Istanbul reported seeing him having been humiliated in the streets of Istanbul for three days, then hanged and beheaded, his severed head fired from a canon, and his heart cut out and impaled on his body).

In 1815, Wahhabi forces were crushed by the Egyptians (acting on the Ottoman’s behalf) in a decisive battle. In 1818, the Ottomans captured and destroyed the Wahhabi capital of Dariyah. The first Saudi state was no more. The few remaining Wahhabis withdrew into the desert to regroup, and there they remained, quiescent for most of the 19th century.

HISTORY RETURNS WITH ISIS

It is not hard to understand how the founding of the Islamic State by ISIS in contemporary Iraq might resonate amongst those who recall this history. Indeed, the ethos of 18th century Wahhabism did not just wither in Nejd, but it roared back into life when the Ottoman Empire collapsed amongst the chaos of World War I.

The Al Saud — in this 20th century renaissance — were led by the laconic and politically astute Abd-al Aziz, who, on uniting the fractious Bedouin tribes, launched the Saudi “Ikhwan” in the spirit of Abd-al Wahhab’s and Ibn Saud’s earlier fighting proselytisers.

The Ikhwan was a reincarnation of the early, fierce, semi-independent vanguard movement of committed armed Wahhabist “moralists” who almost had succeeded in seizing Arabia by the early 1800s. In the same manner as earlier, the Ikhwan again succeeded in capturing Mecca, Medina and Jeddah between 1914 and 1926. Abd-al Aziz, however, began to feel his wider interests to be threatened by the revolutionary “Jacobinism” exhibited by the Ikhwan. The Ikhwan revolted — leading to a civil war that lasted until the 1930s, when the King had them put down: he machine-gunned them.

For this king, (Abd-al Aziz), the simple verities of previous decades were eroding. Oil was being discovered in the peninsular. Britain and America were courting Abd-al Aziz, but still were inclined to support Sharif Husain as the only legitimate ruler of Arabia. The Saudis needed to develop a more sophisticated diplomatic posture.

So Wahhabism was forcefully changed from a movement of revolutionary jihad and theological takfiri purification, to a movement of conservative social, political, theological, and religious da’wa (Islamic call) and to justifying the institution that upholds loyalty to the royal Saudi family and the King’s absolute power.

OIL WEALTH SPREAD WAHHABISM

With the advent of the oil bonanza — as the French scholar, Giles Kepel writes, Saudi goals were to “reach out and spread Wahhabism across the Muslim world … to “Wahhabise” Islam, thereby reducing the “multitude of voices within the religion” to a “single creed” — a movement which would transcend national divisions. Billions of dollars were — and continue to be — invested in this manifestation of soft power.

It was this heady mix of billion dollar soft power projection — and the Saudi willingness to manage Sunni Islam both to further America’s interests, as it concomitantly embedded Wahhabism educationally, socially and culturally throughout the lands of Islam — that brought into being a western policy dependency on Saudi Arabia, a dependency that has endured since Abd-al Aziz’s meeting with Roosevelt on a U.S. warship (returning the president from the Yalta Conference) until today.

Westerners looked at the Kingdom and their gaze was taken by the wealth; by the apparent modernization; by the professed leadership of the Islamic world. They chose to presume that the Kingdom was bending to the imperatives of modern life — and that the management of Sunni Islam would bend the Kingdom, too, to modern life.

On the one hand, ISIS is deeply Wahhabist. On the other hand, it is ultra radical in a different way. It could be seen essentially as a corrective movement to contemporary Wahhabism.

But the Saudi Ikhwan approach to Islam did not die in the 1930s. It retreated, but it maintained its hold over parts of the system — hence the duality that we observe today in the Saudi attitude towards ISIS.

On the one hand, ISIS is deeply Wahhabist. On the other hand, it is ultra radical in a different way. It could be seen essentially as a corrective movement to contemporary Wahhabism.

ISIS is a “post-Medina” movement: it looks to the actions of the first two Caliphs, rather than the Prophet Muhammad himself, as a source of emulation, and it forcefully denies the Saudis’ claim of authority to rule.

As the Saudi monarchy blossomed in the oil age into an ever more inflated institution, the appeal of the Ikhwan message gained ground (despite King Faisal’s modernization campaign). The “Ikhwan approach” enjoyed — and still enjoys — the support of many prominent men and women and sheikhs. In a sense, Osama bin Laden was precisely the representative of a late flowering of this Ikhwani approach.

Today, ISIS’ undermining of the legitimacy of the King’s legitimacy is not seen to be problematic, but rather a return to the true origins of the Saudi-Wahhab project.

In the collaborative management of the region by the Saudis and the West in pursuit of the many western projects (countering socialism, Ba’athism, Nasserism, Soviet and Iranian influence), western politicians have highlighted their chosen reading of Saudi Arabia (wealth, modernization and influence), but they chose to ignore the Wahhabist impulse.

After all, the more radical Islamist movements were perceived by Western intelligence services as being more effective in toppling the USSR in Afghanistan — and in combatting out-of-favor Middle Eastern leaders and states.

Why should we be surprised then, that from Prince Bandar’s Saudi-Western mandate to manage the insurgency in Syria against President Assad should have emerged a neo-Ikhwan type of violent, fear-inducing vanguard movement: ISIS? And why should we be surprised — knowing a little about Wahhabism — that “moderate” insurgents in Syria would become rarer than a mythical unicorn? Why should we have imagined that radical Wahhabism would create moderates? Or why could we imagine that a doctrine of “One leader, One authority, One mosque: submit to it, or be killed” could ever ultimately lead to moderation or tolerance?

Or, perhaps, we never imagined.

Part II

Middle East Time Bomb: The Real Aim of ISIS Is to Replace the Saud Family as the New Emirs of Arabia

By Alastair Crooke

ISIS is indeed a veritable time bomb inserted into the heart of the Middle East. But its destructive power is not as commonly understood. It is not with the “March of the Beheaders”; it is not with the killings; the seizure of towns and villages; the harshest of “justice” — terrible though they are — that its true explosive power lies. It is yet more potent than its exponential pull on young Muslims, its huge arsenal of weapons and its hundreds of millions of dollars.

“We should understand that there is really almost nothing that the West can now do about it but sit and watch.”

Its real potential for destruction lies elsewhere — in the implosion of Saudi Arabia as a foundation stone of the modern Middle East. We should understand that there is really almost nothing that the West can now do about it but sit and watch.

The clue to its truly explosive potential, as Saudi scholar Fouad Ibrahim has pointed out (but which has passed, almost wholly overlooked, or its significance has gone unnoticed), is ISIS’ deliberate and intentional use in its doctrine — of the language of Abd-al Wahhab, the 18th century founder, together with Ibn Saud, of Wahhabism and the Saudi project:

Abu Omar al-Baghdadi, the first “prince of the faithful” in the Islamic State of Iraq, in 2006 formulated, for instance, the principles of his prospective state … Among its goals is disseminating monotheism “which is the purpose [for which humans were created] and [for which purpose they must be called] to Islam…” This language replicates exactly Abd-al Wahhab’s formulation. And, not surprisingly, the latter’s writings and Wahhabi commentaries on his works are widely distributed in the areas under ISIS’ control and are made the subject of study sessions. Baghdadi subsequently was to note approvingly, “a generation of young men [have been] trained based on the forgotten doctrine of loyalty and disavowal.”

And what is this “forgotten” tradition of “loyalty and disavowal?” It is Abd al-Wahhab’s doctrine that belief in a sole (for him an anthropomorphic) God — who was alone worthy of worship — was in itself insufficient to render man or woman a Muslim?

He or she could be no true believer, unless additionally, he or she actively denied (and destroyed) any other subject of worship. The list of such potential subjects of idolatrous worship, which al-Wahhab condemned as idolatry, was so extensive that almost all Muslims were at risk of falling under his definition of “unbelievers.” They therefore faced a choice: Either they convert to al-Wahhab’s vision of Islam — or be killed, and their wives, their children and physical property taken as the spoils of jihad. Even to express doubts about this doctrine, al-Wahhab said, should occasion execution.

“Through its intentional adoption of this Wahhabist language, ISIS is knowingly lighting the fuse to a bigger regional explosion — one that has a very real possibility of being ignited, and if it should succeed, will change the Middle East decisively.”

The point Fuad Ibrahim is making, I believe, is not merely to reemphasize the extreme reductionism of al-Wahhab’s vision, but to hint at something entirely different: That through its intentional adoption of this Wahhabist language, ISIS is knowingly lighting the fuse to a bigger regional explosion — one that has a very real possibility of being ignited, and if it should succeed, will change the Middle East decisively.

For it was precisely this idealistic, puritan, proselytizing formulation by al-Wahhab that was “father” to the entire Saudi “project” (one that was violently suppressed by the Ottomans in 1818, but spectacularly resurrected in the 1920s, to become the Saudi Kingdom that we know today). But since its renaissance in the 1920s, the Saudi project has always carried within it, the “gene” of its own self-destruction.

THE SAUDI TAIL HAS WAGGED BRITAIN AND U.S. IN THE MIDDLE EAST

Paradoxically, it was a maverick British official, who helped embed the gene into the new state. The British official attached to Aziz, was one Harry St. John Philby (the father of the MI6 officer who spied for the Soviet KGB, Kim Philby). He was to become King Abd al-Aziz’s close adviser, having resigned as a British official, and was until his death, a key member of the Ruler’s Court. He, like Lawrence of Arabia, was an Arabist. He was also a convert to Wahhabi Islam and known as Sheikh Abdullah.

St. John Philby was a man on the make: he had determined to make his friend, Abd al-Aziz, the ruler of Arabia. Indeed, it is clear that in furthering this ambition he was not acting on official instructions. When, for example, he encouraged King Aziz to expand in northern Nejd, he was ordered to desist. But (as American author, Stephen Schwartz notes), Aziz was well aware that Britain had pledged repeatedly that the defeat of the Ottomans would produce an Arab state, and this no doubt, encouraged Philby and Aziz to aspire to the latter becoming its new ruler.

It is not clear exactly what passed between Philby and the Ruler (the details seem somehow to have been suppressed), but it would appear that Philby’s vision was not confined to state-building in the conventional way, but rather was one of transforming the wider Islamic ummah (or community of believers) into a Wahhabist instrument that would entrench the al-Saud as Arabia’s leaders. And for this to happen, Aziz needed to win British acquiescence (and much later, American endorsement). “This was the gambit that Abd al-Aziz made his own, with advice from Philby,” notes Schwartz.

BRITISH GODFATHER OF SAUDI ARABIA

In a sense, Philby may be said to be “godfather” to this momentous pact by which the Saudi leadership would use its clout to “manage” Sunni Islam on behalf of western objectives (containing socialism, Ba’athism, Nasserism, Soviet influence, Iran, etc.) — and in return, the West would acquiesce to Saudi Arabia’s soft-power Wahhabisation of the Islamic ummah (with its concomitant destruction of Islam’s intellectual traditions and diversity and its sowing of deep divisions within the Muslim world).

“In political and financial terms, the Saud-Philby strategy has been an astonishing success. But it was always rooted in British and American intellectual obtuseness: the refusal to see the dangerous ‘gene’ within the Wahhabist project, its latent potential to mutate, at any time, back into its original a bloody, puritan strain. In any event, this has just happened: ISIS is it.”

As a result — from then until now — British and American policy has been bound to Saudi aims (as tightly as to their own ones), and has been heavily dependent on Saudi Arabia for direction in pursuing its course in the Middle East.

In political and financial terms, the Saud-Philby strategy has been an astonishing success (if taken on its own, cynical, self-serving terms). But it was always rooted in British and American intellectual obtuseness: the refusal to see the dangerous “gene” within the Wahhabist project, its latent potential to mutate, at any time, back into its original a bloody, puritan strain. In any event, this has just happened: ISIS is it.

Winning western endorsement (and continued western endorsement), however, required a change of mode: the “project” had to change from being an armed, proselytizing Islamic vanguard movement into something resembling statecraft. This was never going to be easy because of the inherent contradictions involved (puritan morality versus realpolitik and money) — and as time has progressed, the problems of accommodating the “modernity” that statehood requires, has caused “the gene” to become more active, rather than become more inert.

Even Abd al-Aziz himself faced an allergic reaction: in the form of a serious rebellion from his own Wahhabi militia, the Saudi Ikhwan. When the expansion of control by the Ikhwan reached the border of territories controlled by Britain, Abd al-Aziz tried to restrain his militia (Philby was urging him to seek British patronage), but the Ikwhan, already critical of his use of modern technology (the telephone, telegraph and the machine gun), “were outraged by the abandonment of jihad for reasons of worldly realpolitik … They refused to lay down their weapons; and instead rebelled against their king … After a series of bloody clashes, they were crushed in 1929. Ikhwan members who had remained loyal, were later absorbed into the [Saudi] National Guard.”

King Aziz’s son and heir, Saud, faced a different form of reaction (less bloody, but more effective). Aziz’s son was deposed from the throne by the religious establishment — in favor of his brother Faisal — because of his ostentatious and extravagant conduct. His lavish, ostentatious style, offended the religious establishment who expected the “Imam of Muslims,” to pursue a pious, proselytizing lifestyle.

King Faisal, Saud’s successor, in his turn, was shot by his nephew in 1975, who had appeared at Court ostensibly to make his oath of allegiance, but who instead, pulled out a pistol and shot the king in his head. The nephew had been perturbed by the encroachment of western beliefs and innovation into Wahhabi society, to the detriment of the original ideals of the Wahhabist project.

SEIZING THE GRAND MOSQUE IN 1979

Far more serious, however, was the revived Ikhwan of Juhayman al-Otaybi, which culminated in the seizure of the Grand Mosque by some 400-500 armed men and women in 1979. Juhayman was from the influential Otaybi tribe from the Nejd, which had led and been a principal element in the original Ikhwanof the 1920s.

Juhayman and his followers, many of whom came from the Medina seminary, had the tacit support, amongst other clerics, of Sheikh Abdel-Aziz Bin Baz, the former Mufti of Saudi Arabia. Juhayman stated that Sheikh Bin Baz never objected to his Ikhwan teachings (which were also critical of ulema laxity towards “disbelief”), but that bin Baz had blamed him mostly for harking on that “the ruling al-Saud dynasty had lost its legitimacy because it was corrupt, ostentatious and had destroyed Saudi culture by an aggressive policy of westernisation.”

Significantly, Juhayman’s followers preached their Ikhwani message in a number of mosques in Saudi Arabia initially without being arrested, but when Juhayman and a number of the Ikhwan finally were held for questioning in 1978. Members of the ulema (including bin Baz) cross-examined them for heresy, but then ordered their release because they saw them as being no more than traditionalists harkening back to the Ikhwan— like Juhayman grandfather — and therefore not a threat.

Even when the mosque seizure was defeated and over, a certain level of forbearance by the ulema for the rebels remained. When the government asked for a fatwa allowing for armed force to be used in the mosque, the language of bin Baz and other senior ulema was curiously restrained. The scholars did not declare Juhayman and his followers non-Muslims, despite their violation of the sanctity of the Grand Mosque, but only termed them al-jamaah al-musallahah (the armed group).

The group that Juhayman led was far from marginalized from important sources of power and wealth. In a sense, it swam in friendly, receptive waters. Juhayman’s grandfather had been one of the leaders of the the original Ikhwan, and after the rebellion against Abdel Aziz, many of his grandfather’s comrades in arms were absorbed into the National Guard — indeed Juhayman himself had served within the Guard — thus Juhayman was able to obtain weapons and military expertise from sympathizers in the National Guard, and the necessary arms and food to sustain the siege were pre-positioned, and hidden, within the Grand Mosque. Juhayman was also able to call on wealthy individuals to fund the enterprise.

ISIS VS. WESTERNIZED SAUDIS

The point of rehearsing this history is to underline how uneasy the Saudi leadership must be at the rise of ISIS in Iraq and Syria. Previous Ikhwani manifestations were suppressed — but these all occurred inside the kingdom.

ISIS however, is a neo-Ikhwani rejectionist protest that is taking place outside the kingdom — and which, moreover, follows the Juhayman dissidence in its trenchant criticism of the al-Saud ruling family.

This is the deep schism we see today in Saudi Arabia, between the modernizing current of which King Abdullah is a part, and the “Juhayman” orientation of which bin Laden, and the Saudi supporters of ISIS and the Saudi religious establishment are a part. It is also a schism that exists within the Saudi royal family itself.

According to the Saudi-owned Al-Hayat newspaper, in July 2014 “an opinion poll of Saudis [was] released on social networking sites, claiming that 92 percent of the target group believes that ‘IS conforms to the values of Islam and Islamic law.’” The leading Saudi commentator, Jamal Khashoggi, recently warned of ISIS’ Saudi supporters who “watch from the shadows.”

There are angry youths with a skewed mentality and understanding of life and sharia, and they are canceling a heritage of centuries and the supposed gains of a modernization that hasn’t been completed. They turned into rebels, emirs and a caliph invading a vast area of our land. They are hijacking our children’s minds and canceling borders. They reject all rules and legislations, throwing it [a]way … for their vision of politics, governance, life, society and economy. [For] the citizens of the self-declared “commander of the faithful,” or Caliph, you have no other choice … They don’t care if you stand out among your people and if you are an educated man, or a lecturer, or a tribe leader, or a religious leader, or an active politician or even a judge … You must obey the commander of the faithful and pledge the oath of allegiance to him. When their policies are questioned, Abu Obedia al-Jazrawi yells, saying: “Shut up. Our reference is the book and the Sunnah and that’s it.”

“What did we do wrong?” Khashoggi asks. With 3,000-4,000 Saudi fighters in the Islamic State today, he advises of the need to “look inward to explain ISIS’ rise”. Maybe it is time, he says, to admit “our political mistakes,” to “correct the mistakes of our predecessors.”

MODERNIZING KING THE MOST VULNERABLE

The present Saudi king, Abdullah, paradoxically is all the more vulnerable precisely because he has been a modernizer. The King has curbed the influence of the religious institutions and the religious police — and importantly has permitted the four Sunni schools of jurisprudence to be used, by those who adhere to them (al-Wahhab, by contrast, objected to all other schools of jurisprudence other than his own).

“The key political question is whether the simple fact of ISIS’ successes, and the full manifestation (flowering) of all the original pieties and vanguardism of the archetypal impulse, will stimulate and activate the dissenter ‘gene’ — within the Saudi kingdom. If it does, and Saudi Arabia is engulfed by the ISIS fervor, the Gulf will never be the same again. Saudi Arabia will deconstruct and the Middle East will be unrecognizable.”

It is even possible too for Shiite residents of eastern Saudi Arabia to invoke Ja’afri jurisprudence and to turn to Ja’afari Shiite clerics for rulings. (In clear contrast, al-Wahhab held a particular animosity towards the Shiite and held them to be apostates. As recently as the 1990s, clerics such as bin Baz — the former Mufti — and Abdullah Jibrin reiterated the customary view that the Shiite were infidels).

Some contemporary Saudi ulema would regard such reforms as constituting almost a provocation against Wahhabist doctrines, or at the very least, another example of westernization. ISIS, for example, regards any who seek jurisdiction other than that offered by the Islamic State itself to be guilty of disbelief — since all such “other” jurisdictions embody innovation or “borrowings” from other cultures in its view.

The key political question is whether the simple fact of ISIS’ successes, and the full manifestation (flowering) of all the original pieties and vanguardism of the archetypal impulse, will stimulate and activate the dissenter ‘gene’ — within the Saudi kingdom.

If it does, and Saudi Arabia is engulfed by the ISIS fervor, the Gulf will never be the same again. Saudi Arabia will deconstruct and the Middle East will be unrecognizable.

 

“They hold up a mirror to Saudi society that seems to reflect back to them an image of ‘purity’ lost”

 

In short, this is the nature of the time bomb tossed into the Middle East. The ISIS allusions to Abd al-Wahhab and Juhayman (whose dissident writings are circulated within ISIS) present a powerful provocation: they hold up a mirror to Saudi society that seems to reflect back to them an image of “purity” lost and early beliefs and certainties displaced by shows of wealth and indulgence.

This is the ISIS “bomb” hurled into Saudi society. King Abdullah — and his reforms — are popular, and perhaps he can contain a new outbreak of Ikwhani dissidence. But will that option remain a possibility after his death?

And here is the difficulty with evolving U.S. policy, which seems to be one of “leading from behind” again — and looking to Sunni states and communities to coalesce in the fight against ISIS (as in Iraq with the Awakening Councils).

It is a strategy that seems highly implausible. Who would want to insert themselves into this sensitive intra-Saudi rift? And would concerted Sunni attacks on ISIS make King Abdullah’s situation better, or might it inflame and anger domestic Saudi dissidence even further? So whom precisely does ISIS threaten? It could not be clearer. It does not directly threaten the West (though westerners should remain wary, and not tread on this particular scorpion).

The Saudi Ikhwani history is plain: As Ibn Saud and Abd al-Wahhab made it such in the 18th century; and as the Saudi Ikhwan made it such in the 20th century. ISIS’ real target must be the Hijaz — the seizure of Mecca and Medina — and the legitimacy that this will confer on ISIS as the new Emirs of Arabia.

Alastair Crooke, a former top British MI-6 agent in the Middle East, is author of Resistance: The Essence of Islamic Revolution.

This article was first published by Huffington Post 

See also

U.S. Doubled Support for Saudi Bombing Campaign in Yemen

Saudi Arabia boosting extremism in Europe, says former ambassador

Theresa May buries report feared to show Saudi links to extremism

The West Must Face Reality: Saudi Regime Is the Root Cause of Islamist Terrorism

Thanks to State Department Cables, a Torture Victim Won a Rare $10 Million Settlement

The views expressed in this article are solely those of the author and do not necessarily reflect the opinions of Information Clearing House.

ISIS Sex Slave Survivor Exposes US Ally for Running Global Sex Trafficking Ring (Video)

 

 

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ISIS Sex Slave Survivor Exposes US Ally for Running Global Sex Trafficking Ring (Video)

Source

An escaped sex slave, once held captive by ISIS, noted that the country Donald Trump just promised billions, is facilitating a massive sex trafficking ring. Conveniently absent from the mainstream media as well as the white house is the Saudi role in modern day slavery.

by Jack Burns, The Free Thought Project: 

Few Americans could hardly have imagined the devastation, destruction, and horror experienced by the Iraqi people when the decision to invade Iraq was made in 2003. And no people, arguably, have endured more suffering than the Yazidi people, an Iraqi minority group.

Nadia Murad knows. The Iraqi Yazidi woman was kidnapped in 2014 and used as a sex slave by the Islamic State (ISIS). Murad has just exposed Europeans, Tunisians and US ally — Saudi Arabia — for their role in this horrific sex slave trade.

Murad eventually escaped her hell on earth and returned to her home village of Sinjar Thursday to the welcoming arms of her people. While sobbing, and standing on the roof of her old school, she addressed those gathered and those around the world who dare to listen to what she has to say.

After just three months of rape and torture, Murad escaped her Sunni Muslim captors, eventually finding refuge in a refugee camp, and later found saftey in Germany. But she didn’t stay there for long, and she’s not staying silent about what she experienced.

Reuters reported she’s now become the Yazidi ambassador to the world;

Murad has taken to the world stage to appeal for support for the Yazidi religious minority, in the United Nations Security Council in 2015 and to all governments globally, earning her a Nobel Peace Prize nomination and U.N. Goodwill Ambassador role.

She was one of nearly 7,000 girls who were taken as sex slaves and traded like used cars to soldiers who’d come to wage Jihad against anyone other than Sunni Muslims. She watched as the men were separated from the women and children. They were later killed and buried in mass graves. The young boys were sent off to ISIS training camps, while the women and girls were used for the sexual gratification of Sunni fighters.

She told Reuters at the time she wanted to die. “We hoped that our destiny would be like the men and be killed, but instead Europeans, Saudis and Tunisians and other fighters came and raped us and sold us,” she said.

Last year, Saudi Arabia, a country President Donald Trump just signed a $300 billion dollar arms deal with, was exposed for not only facilitating the ISIS sex slave trade — but participating in it.

According to eyewitness reports, ISIS sex slaves are being sold in Saudi Arabia.
Jihad Watch reported:

“It isn’t news that the Islamic State has long been abusing and trafficking sex slaves – especially Yazidi girls – but it has been now discovered that the sex slaves of IS are being “sold in horrifying auctions to UK (and US) ally Saudi Arabia.”

An eyewitness reported:

Dozens of women were being held in a large room, and it was not only Iraqis and Syrians trading women but also Saudis and Westerners, whose actual nationality was not clear.

Western women have also been reported to be among the victims in keeping with the Islamic State’s practice of enslaving kafir women:

The Islamic State’s human trafficking operation includes enslaving women who they consider to be ‘kafir’, non-Muslim people like Yazidis and Christians, before selling them for money.  The depraved thugs are also involved in the radicalisation of young women all over the world and try to tempt them to come to their caliphate with false promises of wealth, marriage and forgiveness of sin.

The misdeeds and human rights violations by Saudi Arabia are astonishing, yet Trump had no problem striking a deal with the terrorist regime as well as bowing down to them.

With tears in her eyes, Murad told her village, “I am a daughter of this village.” She then called on the United Nations to, “Open a case for those that lost everything, their parents, people who can not go back to their villages.” She continued, “exhume their loved ones buried around their villages.”

Murad then had harsh words for the world that looked away, including the United States under the direction of Barack H. Obama and now Trump. Reuters said she stated the international community has failed to help free the Yazidi women and children held captive by hoards of rapists. “The international community has not delivered on its responsibility,” she said adding, “I tell anyone that you are being unjust for not supporting a minority like the Yazidis.”

She’s calling for the Yazidi genocide to be officially recognized as such and not treated as a global conflict. Ironically, it wasn’t NATO who liberated the Yazidis, it was the Shia Muslim country of Iran who, alongside Iraqi soldiers pushed all the way to the Syrian border, liberating Yazidis along the way.

The American narrative coming from Washington is that the Iranians aren’t to be trusted. They’re accused of planning to develop nuclear weapons with which to threaten the U.S. The Iranians rule with an iron fist, oppressively stifling dissent. The ancient Persian people are subjected to strict adherence to Islam, but their government’s actions, at least in this instance, demonstrate their desire to stop the Islamic State.

If Rep. Tulsi Gabbard (D-HI) and Sen. Rand Paul (R-KY) are to be believed, the U.S. government has purposefully been funding Islamic militants and supplying arms to terrorist organizations, arms which have made their way into ISIS hands. If their accusations are true, the U.S. is de facto responsible for the Yazidi genocide by not reigning in those factions.

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ناجية من عبودية داعش: السعودية تدير شبكات دعارة ورقيق أبيض

الجمل- بقلم: Jack Burns-

ترجمة: وصال صالح:

هاربة من الاستعباد الجنسي، فتاة كانت ذات يوم أسيرة لدى تنظيم داعش تفضح السعودية- البلد الذي عقد معه ترامب صفقات بمئات مليارات الدولارات- يعمل على إدارة حلقة ضخمة للاتجار بالجنس، وسط تكتم وسائل الإعلام الرئيسية كما البيت الأبيض على الدور السعودي في عبودية ونخاسة العصر الحديث.

قلة من الأميركيين بالكاد يمكن أن يتصوروا حجم الدمار والخراب والرعب الذي يعيشه الشعب العراقي نتيجة اتخاذ الإدارة الأميركية قرار الغزو عام 2003، ويمكن القول، أنه ليس هناك شعب على الإطلاق تحمل المعاناة التي عاناها الإيزيديون، وهم أقلية عراقية.
نادية مراد المرأة الإيزيدية المعروفة، التي اختطفت عام 2014 وتم معاملتها كرقيقة جنس من قبل داعش. كشفت للتو، عن دور الأوروبيين، التونسيين، والسعودية –حليفة الولايات المتحدة- في تجارة الجنس المروعة هذه.

وكانت مراد هربت في النهاية من جحيمها على الأرض وعادت إلى قريتها ومسقط رأسها في قرية كوجو قضاء سنجار، يوم الخميس استقبلها أهالي قريتها مرحبين بها بالأحضان. واقفة فوق سطح مدرستها القديمة والدموع تنهمر من عينيها، خاطبت مراد المجتمعين من أبناء قريتها، ووجهت رسالة إلى جميع أنحاء العالم ممن يجرؤون الاستماع إلى ما ستقوله.

بعد ثلاثة أشهر فقط من الاغتصاب والتعذيب، هربت مراد من خاطفيها الإرهابيين، وفي نهاية المطاف وجدت لها مأوى في مخيم للاجئين، ولاحقاً وجدت الأمان في ألمانيا، لكنها لم تبق هناك لفترة طويلة، وهي لم تصمت إزاء ما عاشته وما عانته.
رويترز ذكرت أنها صارت سفيرة الإيزيديين إلى العالم؛

وهكذا حملت مراد مطالب الأقلية الديية الإيزيدية إلى مجلس الأمن التابع للأمم المتحدة في عام 2015 ولجميع الحكومات على الصعيد العالمي، وحصلت على الترشيح لجائزة نوبل للسلام ودور سفيرة للنوايا الحسنة للأمم المتحدة.

كانت نادية مراد واحدة من بين ما يقرب من 7000 فتاة ممن استخدمهن تنظيم داعش كعبيدات جنس وتم التعامل معهن كسيارات مستعملة لمقاتلي داعش الذين كانوا يخوضون الجهاد. شاهدت مراد كيف كان يتم فصل الرجال عن النساء والأطفال، ليُقتلوا لاحقاً ويدفنوا في مقابر جماعية. بينما يتم إرسال الأولاد إلى مخيمات تدريب داعش، و تؤخذ النساء إلى مقاتلي داعش لاغتصابهن.

في حديث لرويترز، قالت مراد أنها كانت تتمنى الموت، في ذلك الوقت، ” كنا نأمل لو كان مصيرنا مثل مصير الرجال وأن نُقتل، لكن بدلاً من ذلك –جاء المقاتلون الأوروبيون والسعوديون والتونسيون وغيرهم واغتصبونا ثم باعونا”.

العام الماضي، فضح دور السعودية -البلد التي وقع الرئيس دونالد ترامب معها صفقة بمليارات الدولارات- حيث لم تقم فقط بتقديم التسهيلات لداعش في تجارة النخاسة والعبيد –وإنما شاركت وتورطت في ذلك.

وفقاً لتقارير شهود عيان، تنظيم داعش يبيع العبدات في السعودية، وذكر موقع مراقبة أنشطة الجهاد: “إنها ليست أخباراً جديدة، داعش يقوم منذ فترة طويل بالاستغلال و الاتجار بعبيدات الجنس –خصوصاً الفتيات الإيزيديات- لكن الآن تم اكتشاف أنه يجري بيع عبيدات جنس داعش في مزادات مرعبة للسعودية –حليفة الولايات المتحدة وبريطانيا”.

أحد شهود العيان قال:

يتم احتجاز عشرات النساء في غرفة كبيرة، وليست العراقيات والسوريات فقط من يتم الاتجار بهن، وإنما أيضاً سعوديات وغربيات، ممن لم تعرف جنسياتهن الحقيقية. مصادر تحدثت أن نساء غربيات كن أيضاً من بين الضحايا تماشياً مع ممارسات داعش في استعباد نساء “الكفار”:
تجدر الإشارة إلى أن عملية اتجار داعش بالبشر تتضمن استعباد النساء ممن يعتبرن “كافرات”، أي الناس غير المسلمين مثل الإيزيديات والمسيحيات، قبل بيعهن مقابل المال. السفاحون السفلة أيضاً متورطون في تطرف الشابات في جميع أنحاء العالم ويحاولون إغوائهن وإغرائهن للقدوم إلى الخلافة مع وعود كاذبة بالثروة والزواج ومغفرة الخطايا.

الأعمال الشريرة والآثام وانتهاكات حقوق الإنسان من قبل السعودية مثيرة للدهشة. الآن لا مشكلة لدى ترامب في عقد صفقة مع النظام الإرهابي وكذلك بالركوع أمامهم.

بالعودة إلى نادية مراد والدموع تفيض من عينيها، قالت لأهل قريتها ” أنا ابنة هذه القرية” ثم ناشدت الأمم المتحدة “لفتح قضية أولئك الذين فقدوا كل شيء، أهاليهم الناس الذين لا يستطيعون العودة إلى قراهم” .

ثم توجهت مراد بكلمات قاسية للعالم الذي بدا بعيداً، بما في ذلك الولايات المتحدة تحت قيادة باراك حسين أوباما والآن دونالد ترامب. رويترز قالت بأنها أعلنت عن فشل المجتمع الدولي في المساعدة على تحرير النساء الإيزيديات والأطفال المحتجزين و المغتصبين “المجتمع الدولي لم يتحمل مسؤولياته” قالت، مضيفة “أنا أقول أنكم لستم عادلون لأنكم لم تدعموا أقلية مثل الإيزيديين”. ودعت مراد المجتمع الدولي إلى الاعتراف رسمياً بالإبادة الجماعية للإيزيديين والتعامل معها على هذا الأساس وليس كصراع عالمي. من المفارقات، أنه لم يكن حلف شمال الأطلسي –ناتو- من حرر الإيزيديين، إنها إيران، جنباً إلى جنب مع الجنود العراقيين ليدفعوا داعش على طول الحدود مع سورية.

الرواية الأميركية القادمة في واشنطن أنه لا يمكن الوثوق بالإيرانيين. هم يتهمونهم بالتخطيط لتطوير الأسلحة النووية التي تشكل تهديداً للولايات المتحدة، لكنهم الإيرانيون من يظهرون رغبتهم في القضاء على تنظيم داعش.

إذا ما صدقت تولسي غابارد السيناتور الجمهوري عن ولاية هاواي والسيناتور الجمهوري عن ولاية كنتاكي راند بول ، فإن الحكومة الأميركية تمول عن قصد المتطرفين الإسلاميين وتعمل على تزويد المنظمات الإرهابية بالأسلحة. و إذا ما صحت اتهامات السيناتور فإن هذه الأسلحة تقع في أيدي داعش، ما يعني أن الولايات المتحدة هي في الواقع مسؤولة عن الإبادة الجماعية للإيزيديين بسبب عدم سيطرتها وتحكمها في هذه الفصائل.

عن:The Free Thought

 

 

Sheikh Imran Hosein Shares his Vision of Contemporary World

Sheikh Imran Hosein Shares his Vision of Contemporary World

STEPHEN KARGANOVIC | 01.06.2017 | WORLD

Sheikh Imran Hosein Shares his Vision of Contemporary World

Sheikh Imran Hosein is a distinguished Islamic scholar, author of many books, expert in Islamic eschatology, international politics and finance, and contemporary socio-economic and political issues. In his work, the sheikh emphasizes Islamic spirituality, ihsan, in the absence of which all knowledge would be confined to the mere perception of worldly reality. The principal themes upon which he discourses are the nature of being, relationship to God and the interrelationship of the three major monotheistic faiths, the Messenger Muhammed (s.a.v.s.) and his teaching, and the nature of contemporary Western society with its deleterious impact on other civilizations and cultures.

Sheikh Imran Hosein has pioneered revolutionary interpretations of the Kuran and the hadises, paving the way for generations of Islamic scholars to come. With all the instruments at his disposal he attempts to educate not just Muslims and Christians, but everyone, as far and as wide as his voice reaches.

His success is based on the application of the correct methodology that he has received from his teacher, Maulana al-Asnari, which he has developed and applied further to the issues of major concern for the contemporary world.

The focal point of sheikh Imran Hosein’s study is eschatology, the religious teaching about the end-times and the ultimate fulfillment of the respective visions of each of the three great monotheistic faiths, with regard to the conclusion of mundane history. Judaism and Christianity have well-developed and even sophisticated eschatological teachings, but until recently Islam in that regard has been lagging behind. Under the inspiration of his revered teacher Maulana Al-Asnari, sheikh Imran Hosein has laid the foundations of an Islamic eschatological philosophy based, naturally, on the precepts of the Kuran and the relevant hadises. Surprising as it may appear, no Islamic scholar before him had ever approached this important and delicate subject in a systematic manner. Taking into account the sheikh’s numerous books and lectures on this subject, it is accurate to say that he has elevated Islamic Eschatology to the rank of a new branch of knowledge within the broad system of Islamic theology. It would not be extravagant to also add that he is now the world’s leading authority on this fascinating subject.

As a teacher of true, traditional Sunni Islamic doctrine, ennobled with the mystic aura of Sufism, sheikh Imran Hosein has acquired a wide following throughout the world of Islam, and beyond. Islam is an exception among the great monotheistic religions in that it has five vibrant major schools, but no central teaching authority or arbiter in matters of religious doctrine. For that reason, and in order to safeguard his co-religionists from the malevolent enticements of erroneous interpretations of their faith, which are often manipulated to serve purposes opposite to its original inspiration and intent, sheikh Imran Hosein places particular emphasis on the development of a proper methodology of doctrinal interpretation. Methodology may therefore be said to constitute the heart of his approach, as he quite correctly maintains that without proper guidelines, grounded in an intellectually rigorous scrutiny of religious texts, no consistent and viable doctrine can possibly emerge.

Confronting head-on the clash of civilizations narrative and boldly disputing the legitimacy of intolerant and extremist schools of thought within the world of Islam, sheikh Imran Hosein is a strong advocate of solidarity between the followers of the three monotheistic religions, Islam, Christianity, and Torah Judaism.

Based on his reading of the Kuran and certain hadises, sheikh Imran Hosein is, in particular, a champion of «friendship and alliance» between Muslims and Orthodox Christians. Over the centuries, and during the preceding decades with particular brutality, these two religious groups have been victims of the plundering and conquering ambitions of that portion of mankind that is most frequently referred to as the West. The latter’s main tools of oppression, in the sheikh’s mind, are the world banking and monetary system and NATO. He perceives in that part of mankind the operation of the evil forces of Gog and Magog (Yajuj and Majuj), familiar from the Islamic and other monotheistic eschatologies. By contrast, it is in the form of Eastern Christianity, with its historic roots in Byzantium (to which almost certainly reference is made in the thirtieth Sura of the Kuran, Ar-Rum), which is presently established in Russia, that sheikh Imran Hosein perceives the Empire of Ar-Rum. He regards it as a force for the good, with respect to which the Messenger Muhammed prophesied to his followers thus: «You will conclude an alliance with Ar-Rum».

As a student of geopolitics with a keen eschatological perspective, sheikh Imran Hosein is an attentive and approving observer of Russia’s dynamic and increasingly assertive role in international affairs.

Advocacy of friendly relations and alliance between Muslims and Orthodox Christians by an Islamic scholar of such renown and depth of knowledge as sheikh Imran Hosein, and the interest that he has also displayed in the conditions that prevail in Serbia and the Balkans, should have the beneficial effect of facilitating improved relations between Muslims and Orthodox Christians in that volatile part of the world.

The sheikh’s stance as a reconciler and peacemaker – while earning him affection and respect in many quarters – has made him also a figure of controversy elsewhere. Paradoxically, the latter seems to include some segments of the Islamic community because on many points the sheikh’s insistence on unadulterated traditional Islam clashes with key contemporary political agendas.

I had the honor and the pleasure of conducting this conversation with sheikh Imran Hosein at his retreat on the island of Tobago, in March of 2017.

نارام سرجون: هل يهتز عرش الرب وتهتز من تسمى خير أمة ؟؟ الأصنام تكسر النبي

تاريخ النشر : 2017-05-23 12:40:11

وكالة أوقات الشام الإخبارية

نارام سرجون

مهما تحدثنا عن زيارة ترامب الى السعودية فلن يجدي الكلام والشرح فلن يهتز عرش الرب ولن يهتز شعب الرب الذي اختاره ليكون خير أمة أخرجت للناس .. فالرئيس الأميريكي ترامب كان في مهمة سلب ونهب للمال السعودي والخليجي واستيلاء على مفاتيح خزائن قارون التي جرها خلف طائرته وطار .. بل ونهش ترامب اللحم السعودي حتى انكشف العظم العربي ولعقه بلسانه الى أن جرّده من كل لحم .. ولذلك ليس مهما أن نقول للشعب في نجد والحجاز أي حقيقة طالما أنه لايثور منذ مئة سنة وطالما أنه قبل أن يحكمه بضعة آلاف أمير يبذرون كل ثروته بشكل خرافي وهو لايقدر الا على تصنيع مجاهدي القاعدة الذين يقتلون انفسهم وينتحرون خارج المملكة وفي كل مكان .. الملك وابنه يتصرفان وكأن من يعيش في نجد والحجاز هم فقط بضعة ملايين من الأصنام التي لاتضر ولاتنفع .. فلايبدوان مكترثين بردة فعل الشعب ولايعنيهما ان يقول أحد ان هذا الفحش في التبذير في المال والتبذير في العدوانية والكراهية والقتل رذيلة من الرذائل الشيطانية .. ولايهمهما أن تصبح اسرائيل في خطاب المسلمين ضحية من الضحايا كما كل ضحايا العرب .. فليس على أرض الجزيرة الا تماثيل لاتضر ولاتنفع ولاتغضب ولاتنفعل ولاتثور ..


ليست الاهانة فقط في تلك السرقة العلنية بموافقة الملك وابنه .. ولكن الزيارة كان لها طابع الصلف والاستعلاء واحتقار الآخر وعدم احترام معتقده وأبسط مظاهر دينه .. فالكلام المعسول والمجاملات الخطابية للشعب العظيم شيء بروتوكولي ومطلوب .. وقول غير ذلك هو في غير محله خاصة اذا كنت جرار العسل تندلق في بلعوم ترامب وبلعوم الشركات الاميريكية .. ولكن في كل ثقافة تبقى القيم الثقافية والمعتقدات شيئا لايمكن المساس به او المساومة عليه بل ينهض الغضب اذا لم تحترم .. الا أن السعوديين لم يكن يعنيهم الا حماية العرش الملكي .. حتى وان اهتز عرش الله .. واهتز قبر النبي .. وقلبه ..

ولاأدري ماهي الحكمة من اصطحاب ترامب لزوجته وابنته الى الأراضي الاسلامية المقدسة وهما سافرتان ولن تكون باستقبالهما اي امرأة أو أميرة الى جانب الملك طالما أنهما لن تلتزما حتى بالحد الادنى لآداب وتقاليد الثقافة التي تسود تلك الأراضي سواء كانت التقاليد صحيحة أم خاطئة .. فالمفروض أن نساء العرب في الأراضي المقدسة يلتزمن بالاحتشام وغطاء الرأس ..

والمفروض أن الدولة التي تفرض الاحتشام على شعبها لأنها خادمة الحرمين الشريفين يجب أن تلتزم به وتلزم به أي زائرة للأراضي المقدسة مهما كانت عقيدتها .. بوذية أو هندوسية او يهودية أو مسيحية أو ملحدة .. خاصة في حضرة الملك الذي يمثل نظريا ذروة الاسلام وولي امره – كما يدعي – وهو مسؤول عن حماية العقيدة وتراثها وطقوسها وكل تفاصيلها تماما كما ان ملكة بريطانيا مسؤولة عن حماية الكنيسة الانغليكانية بالعرف الملكي البريطاني ..

لكن الملك والأسرة المالكة كان مايؤرقهم أن يحموا العرش وأن يضربوا بكل شيء في سبيل العرش .. ولذلك تغاضوا عن كل الاهانات الرمزية التي جاء بها ترامب .. فلايزال سبب احضار ترامب لزوجته وابنته الى بلد محافظ لايفهم الا على أنه كان بذلك يمعن في اهانة العرب والمسلمين وهو يقول في رسالته: انني في أرض الحرمين الشريفين ولكني أتحدى العرب والمسلمين في عقر دارهم وبقرب قبر نبيهم .. سأرمي بحجاب المسلمين في حضرة نبيهم تحت قدمي .. ولم تعن ايفانكا ولاميلانيا حتى بوضع غلالة من قماش أو وشاح خفيف جدا شفاف في حضرة الملك أو في تجولها في المملكة قرب مرقد النبي والصحابة ..ولكن ترامب في المقابل عندما ذهب ترامب الى اسرائيل احترم مع عائلته العقيدة اليهودية وطقوسها وتفاصيلها الى أكمل وجه ..

بل واضطر الى لبس القلنسوة اليهودية السوداء على رأسه الأشقر امعانا في التواضع والالتزام باحترام عقيدة الآخر .. كما ان ايفانكا التي لم تكترث حتى بوضع وشاح خفيف على رأسها في أرض المسلمين المقدسة لم تظهر في اسرائيل الا وقد غطت شعرها بقلنسوة للاناث احتراما للطقوس اليهودية التي صارت ديانتها .. ولو أنها تصرفت بنفس الطريقة السافرة اللامبالية في اسرائيل لما ظهرت الاهانة للثقافة الاسلامية بشكل فاقع ساطع ..

المسلمون والاسلاميون احتفلوا يوما أن محجبة تركية دخلت القصر الرئاسي في استانبول لتصبح السيدة الأولى .. ولكن عندما داست ايفانكا على الحجاب وغطاء الرأس في الأراضي المقدسة فانهم لزموا الصمت .. واعتبروا ذلك من أبواب فقه المصلحة .. الذي يجيز لولي الأمر أن يفعل مالايغضب الكافر حتى ان داس على استار الكعبة ..

ولو سألتم العرعور عن فتوى ذلك لوجدها وقال لكم ان امرأة لوط وامرأة نوح كانتا كافرتين وهما زوجتا نبيين .. فهو قبل ذلك افتي لأبناء رجال الدين بأن ليس عليهم حرج في ألا يرسلوا ابناءهم للجهاد اذا لم يقبل الأولاد بل الجهاد بل خرجوا للسياحة .. وهذا لايسقط واجب الجهاد عن بقية المسلمين .. لأن ولدي نوح عصياه ورفضا رسالته ولم يركبا معه في الفلك مع الناجين .. فهل يلام نوح على عقوق ولديه؟؟ ولذلك فان على المسلمين ارسال ابنائهم للموت في سورية وألا يسالوا المشايخ أو العرعور أو القرضاوي عن سبب غياب أبنائهم عن الجهاد لأنهم مثل ابناء الأنبياء .. ولايحاسب المفتي اذا لم يستجب ابنه للجهاد .. وهذا طبعا يفسر لنا أنه لايوجد اي مفتي أو شيخ واعظ من أولئك الذين يدفعون الناس الى المحرقة الا وأبناؤه بعيدون عن الجهاد ولكل واحد دنياه وحياته المترفة المليئة بالسيارات والنساء والسياحة والمال .. فهو مثل ابن نوح .. وبقية ابناء الناس أغبياء وخرفان ..

الاهانة ليست في احتقار ايفانكا وابيها للمسلمين بل في الأصنام والتماثيل التي رأت وسمعت ولم تحرك ساكنا ولم تتلفظ بعبارة احتجاج .. ان النبي محمد لم يحطم الأصنام الحجرية كما قالوا لنا .. بل حطم الأصنام البشرية التي كانت ترى الباطل وتسمع الباطل ولاتتحرك ولاتثور ولا تمتشق السيوف لتعيد العدل الاجتماعي وتبعد خطر تجار القوافل الجشعين والسماسرة ..ان الأصنام التي حطمها النبي كانت في البشر التي حرك فيها النبي التفكيروحرك الركود في الرؤوس وأوقد الروح فيها وقادها في اعصار عظيم اقتلع الملوك والأباطرة وشيوخ العزى واللات وشيوخ هبل ..

واليوم للأسف فان كل ماأنجزه النبي اندثر .. واعاد شيوخ العزى واللات وهبل بناء الأصنام في نفوس البشر .. وتحول المسلمون الى أصنام .. مليار صنم في العالم الاسلامي.. سرقهم ملك وابنه .. وراعي بقر وابنته وصهره ..وداسوا على شرفهم ودينهم وكعبتهم .. والأصنام لم تفكر ولم تتحرك .. فالنبي الذي كسر الأصنام .. تكسره الأصنام ..

أما آن للنبي أن ينهض من جديد ويحطم الاصنام ؟؟ وأقصد مليار صنم في العالم العربي والاسلامي يصومون ويزكون ويحجون ويحفظون القرآن ومع هذا يسرق منهم مالهم وبيت مالهم ودينهم ومسجدهم الأقصى ويداس على معتقدهم وتجوب ميلانيا وايفانكا أرض الحجاز بشعر غجري مجنون نكاية بعائشة وآمنة وخديجة وزينب ..

يجب أن تتكسر الأصنام وأن يخرج البشر من هذا الحجر الصلد وكأن ساحرا حولهم الى حجارة

يجب أن يأتي من يكسر الأصنام البشرية الصماء البلهاء الخرساء ويقود اعصارا عظيما آخر .. ويقول: جاء الحق وزهق الباطل .. ان الباطل كان زهوقا ..

 

Dehqan: Miserable Saudi Arabia Conspires With ‘Israel’ against Iran

09-05-2017 | 13:44

Local Editor

Iran’s defense minister Hossein Dehqan said Saudi Arabia, which has a history of teaming up with other regimes against Tehran, has now become so miserable as to ally itself with ‘Israel’ against the Islamic Republic.

 

Dehqan: Miserable Saudi Arabia Conspires With ‘Israel' against Iran


Dehqan made the remarks in an interview fully broadcast on Arabic-language Al-Manar TV on Monday.

Brigadier General Dehqan said that over the past 38 years since the establishment of the Islamic Republic, Saudi Arabia has gone out of its way to interfere in regional affairs to oppose Iran.

He said Riyadh spent lavishly to support the former Iraqi regime and the Persian Gulf littoral states against Iran in the eight-year Iraq-Iran war of the 1980s. He also referred to the Saudi intervention in Lebanese politics and said the Saudi rulers offered massive financial and political support to the groups they wanted in power in Lebanon. The Saudis also offered weapons to such groups.

“Then, let’s looks at what they have done in Iraq and Syria today. At what they are doing in Yemen today,” Dehqan said.

Saudi Arabia has been a known sponsor of extremist Wahhabi groups wreaking havoc in the region and beyond. It has also been leading a group of its vassal states in a war on impoverished Yemen since March 2015.

“Today, what we’re seeing is Saudi Arabia has become so miserable. So much so that it has convinced itself to curry favor with [Israeli Prime Minister Benjamin] Netanyahu and incite it [the ‘Israeli’ regime] against us,” Dehqan said.

Last Tuesday, the Saudi defense minister, Mohammed bin Salman, claimed in a televised interview that Saudi Arabia would fight what he called Iranian attempts to expand its influence in the region.

Dehqan responded by rejecting the accusation that Iran was after taking over territory.

“We have never been and will never be after occupying any Arab or Muslim country,” Dehqan said.

Responding to a question on how the Yemeni conflict could end, Dehqan said it was easy to think of a solution.

“First [should come] a Saudi withdrawal from Yemen. Second, a Saudi refusal to interfere in the affairs of other Islamic countries. Third, accepting the collective security order in the region, and the pullout of extra-regional forces. Fourth, submitting to people’s rule over their own fate.”

When asked if the ‘Israeli’ regime was capable of launching a war on Iran, Dehqan said he would respond by asking a question of his own.

“I answer your question with a question. Could ‘Israel’ successfully end the 33-Day War [on Lebanon]?” he said.

“Did Hezbollah, in a country limited [in terms of resources] as Lebanon [was], have access to massive financial and arms backup? Did ‘Israel’, in the 33-Day War, have any other means in its inventory not to have used?” he further rhetorically asked.

Once again asked if ‘Israel’ could attack Iran, Dehqan said, “Do not doubt that it would if it could.”

Dehqan said Iran has enough missiles to heavily target any and all aggressors.
Asked about how many missiles Iran had, he said, “Enough to heavily, seriously, and massively target everyone that is standing against us in a short period of time if, God forbid,” aggression is launched against Iran.

He advised ill-wishers, however, not to venture against Iran.

“We advise our enemies, the Americans and their other, feeble servants, not to test us,” Dehqan said.

He further stressed that the United States would not be able to effectively fight Daesh because the US itself “has created it for use as a tool.”

“It has in fact created a mobile ‘Israel’,” he said.

Dehqan said ‘Israel’ was best enjoying the situation.

“Israel is… laying back and does not face any threats. Daesh is fighting on its behalf and is providing it with security. Daesh is destroying the capacities of the Muslim world, which can otherwise be used to confront Israel’s acquisitiveness and aggression.”

Brig. Gen. Dehqan also had some advice for Turkey: “The Turks backed Daesh in a serious manner at first.”

“Their perception was that they could topple the legitimate government of Syrian President Bashar al-Assad so that their favorite government would take over there.”

Source: Press TV, Edited by website team

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Palm Sunday: 25 Egyptian Coptic Christian killed in Church terrorist attack in Tanta city, Nile Delta

Local Editor

Hezbollah issued a statement denouncing the gruesome crime committed by terrorist Daesh organization targeting number of churches in the Egyptian cities of Tanta and Alexandria, and leaving dozens of innocent civilians martyred and injured. Hezbollah also offered deep condolences to the families of the victims, hoping the wounded would get well soon.

 

Hezbollah Slams Targeting Egypt's Churches: To Find Real Coalition against Terrorists, Sponsors

In its statement, Hezbollah noted that: “the continuous and escalating killing committed by criminal gangs covered with religion is one of the biggest crises our nation has been hit with, planned by major and regional powers that back terrorists and offer them political financial and media support. Such powers further draw the criminal targets represented by defragmenting our societies, implanting discord and disunity among its people who have been living for centuries as brothers sharing the wealth of these countries as well as the tasks to construct them and defend them.”

The statement further noted:

“Targeting believers in their churches in the morning of the feast represents all means of barbarism, and is evidence that those terrorist groups are devoid from any humane characteristic. The crime happened in parallel with the scheme to displace Christians from Sinai and other regions in Egypt, Syria, Iraq and Lebanon. It also opens the door for discord, sectarianism and ethnic division in favor of the Zionist enemy.”
Hezbollah’s statement also stressed that:
“We, in Hezbollah, stand by Egypt and its people in those painful moments, and we call on everybody to mind the big conspiracy targeting our nation, as well as uniting under a true coalition against terrorists and their regional and international sponsors.”
Hezbollah Media Relations, Translated and edited by website team
10-04-2017 | 08:52

WARNING: GRAPHIC IMAGES

Egypt, Nile Delta; at least 25 Egyptian Coptic Christian have been reported killed and 55 others were seriously wounded in a bomb attack target the St. George’s church in the Nile Delta City of Tanta. The attack followed by another one in the Mediterranean City of Alexandria, the second major City in Egypt, where six people killed including a policeman at St Mark’s Cathedral. Today’s attacks against Coptic church come few weeks ahead of a visit to Cairo by Pope Francis scheduled on April 28. Egyptian Christian Minority is encountering series of terror attacks since the ouster of Egypt’s first Islamist President Mohamed Morsi, who has been ousted to Prison in July 3, 2013.

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