Archive for the 'History' Category


Lyrics: The All Seeing Eye


By Averroes Jr

Afghanistan’s opium production’s on the rise, now the DEA is busting one dealer but smuggling twenty by

All the money drugs and guns provides a culture that’s designed, for the Protocols of Zion to become a reality on the ground

So this Masonic-run corruption is printing eyes in dollar signs, as Satanic cults adjust to men like Bush and Colin Powell

Preaching freedom love and Jesus, to believers like the Bible preachers, readers though would know that those priests deceived us since they grieved on Jesus

Jesus even warned about those peoples that would ‘Come between us’, Jesus even said that they would use His name to spread their evils

Look this ain’t no joke, they f**king broke a deal with Devil’s daemons, just focus on the Cross behind the pope, it’s upside down and you can f**king see it

Hanging from the ceiling like a Devil’s piece you best believe it, and in a way unraveling conspiracies and 9/11’s evil theories

Symbolizing Satan’s secrets using geometric reverse, flip any geometric symbol upside down and guaranteed you’ll feel the daemons

Skulls and Bones or Bloods and Crypts both prey on life with “Spoons and Needles”, just read your book or check the scripts ’cause ignorance is how they beat us

Only we can help reveal ‘em ’cause nobody can catch ‘em scheemin, this is NOT the century that’s meant to be for THEIR decievin’……..


To the 9/11 Truth Movement:: A VITAL PLEA from Steve Alten, author of The SHELL GAME


By Steve Alten

February 15, 2008

I know you are probably getting tired/annoyed at hearing from me — my humble apologies. But something is happening in DC that EVERYONE must be aware of, because it will affect all of us:

A few days ago, Michael Chertoff, head of Homeland Security, essentially told reporters that he fears the next 9/11, which could be a suitcase nuke. Yesterday, in threatening to veto a waterboarding ban, Bush said, and I quote, “terrorists are planning new attacks on our country… that will make Sept. 11 pale by comparison.” Continue reading ‘To the 9/11 Truth Movement:: A VITAL PLEA from Steve Alten, author of The SHELL GAME’


The Islamic History between Democracy and Despotism

By: – Ahmed Mansour

It is hard to brief the Political History of Muslims in a few pages, this history that circles around the Right Guided Caliphs and the other caliphs, so it is much harder to make this brief study cover another deep religious and political matters. But we would still have to stop at a certain conclusive moments in the Islamic history that we will give an indicated address. We will start with the state of the prophet Mohamed.

The prophet’s state: Consultation “Al-Shora” = The direct Democracy :

The main feature here is that Consultation “shora” was an obligatory duty for every Muslim. It came from the Basic belief of Islam which is “ There is no God except Allah” and the Muslim individuals were practicing it in mosques “Just like performing the five Prayers”. And this feature is divided into certain meanings, in the following Koranic verses:The Democracy is a part of the Islamic belief, because it is only Allah who is unquestionable, but everyone else is questionable. ( Al-Anbeyaa 23) and the Prophet Mohamed was ordered to practice Democracy ( Al-Omran 159). And this means that everyone that disdains to practice Shora, he would be rising himself over the prophet, so he will make a god of himself … and the repeating of the Pharaoh’s despotism that lead him to reclaim Godhood and destruction of himself and his people. So Despotism is a big disbelief with Allah, and the Democracy is one of the main Islamic beliefs.

And because democracy is a part of the Islamic belief, so it is to become an obligatory duty like praying. And we here point out to the fact that the Order to practice Democracy took place at Meka -before even the Muslim establish their state in Medina – at Democracy sura. And the order were written in a nominal sentence which means permanence and affirmation in the Arabic language.

Meantime the order of Democracy was put between the most two fundamental Islamic Duties in the Islamic belief, which are Praying and almsgiving. So it takes some terms of the praying in sense that it is obligatory to practice Democracy in Mosque and Home, and it is not permissible for anyone to act as a representative of any other individual in its practice. So it is a religious duty for every Muslim individual to attend the Democracy Meetings, which took place after the public pronounce “ Al-Azan” to perform a public council – not an assembly one- and discuss about everything. This is what the holly Koran told us, but the historical reference that was recorded during the Abbasyat Caliphate purposely ignored it along with the prophet’s Friday’s sermons. And both Democracy meetings and Friday sermons were mainly responsible for educating and cultivating the Muslim individuals to enable them to establish their first Civilized State in Medina.

We will be content with the Koranic speech about the Democracy meetings that was mentioned in the last three verses of Al-Nour Sura. And these three verses talked about some of the Mediona’s people who didn’t get used to attend these meetings, So they made excuses not to attend, or they sneak out of it. But the holly Koran warns them hardly of doing that and confirms the obligatory attendance for these meetings in order not to make the whole Society -including the sleeping majority- ruled by active minority and apply the representative administration, Then they apply the monocracy. And that what already had happened after the death of the prophet.

Now, we reach for a subsidiary feature, which is the political factor, which was clarified as:

1- The nation is the source of all authorities. And the prophet Mohamed while he was ruling the Islamic nation received the following words from Allah ““because of the mercy that god supplies you, you became soft with them, and if you was harsh and rough they would leave you alone. So forgive them and ask God’s forgiveness for them and consult them” and the quotation here is “and if you was harsh and rough they would leave you alone”.

The holly Koran says God supplied his prophet with mercy and he didn’t make him harsh or rough, because if he was so , they would leave him alone. And if that happened he will lose his sultan and his state. So what gives him the sultan and the state is their gathering and union around him, and before when he was in Mecca he was persecuted, and if they leave him he would be persecuted again. Then their gathering and union around him is the source of his sultan, and not from a divined authorization. And the wholly God made him soft with them to make them gather and union around him. And he worn him of being rough or they would leave him. So he ordered him to forgive them and ask God’s forgiveness for them and consult them, because they are his partners in ruling, and they are the source of his sultan and state.

2- And on the basis of previous principle the Islamic state doesn’t recognize the rule of the president and the Social Contract theory, because it demands the Society to directly rule itself. So when Allah talks about any political matter in Koran, the speech always addressed for all Muslims (Al-Nesaa58- Al-Nahl90- Al-Anaam151). Even the Word (yahkom – Rules) always cames with the meaning of judging, not ruling. (Review the word and its derivatives in the holly Koran) .

And the mechanism of the Islamic rule is based on the Shora, which guarantees the collective rule among Muslim individuals and the questioning for the people of trust “Oli Al-Amr” who were recognized in Koran as “ the people of experience” ( Al-Nesaa 59-83) . And this is not a utopian system, but it is a realistic, successful system who enables Muslims to establish their state. And it is very near to the modern system in Swiss and some European countries, where the president is just a regular employee for the people, they assign, fire and question him whenever they want. And whenever he is out of power, he becomes a regular citizen.

And correlating with this system comes the Islamic economy system which is based on the right of all society in positioning wealth, and the quotient right for Muslim individuals in wealth under a certain rules which prevents luxury and exploitative spending. To achieve a free of monopolization society.

Koraysh’s state during the judicious succession :

According to the direct Democracy that took place during the rule of the Prophet Mohamed we can answer the confusing question, which is: why didn’t the Prophet Mohamed assign a successor after him?And the answer is simply is that the society was able to rule itself according to its ruling mechanism. But there was an outsider evolution, which is the apostasy war. When the apostates tried to attack Medina and its people. This war witnessed the alliance of the military forces of Koraysh in Meka and the military forces of Koraysh in Medina, and in this critical time there ought to be victims to this alliance. And the first victim was Al-Ansar people. But the most prominent victim was the Democracy (the direct Democracy).

Before we explain the details we affirm a pure fact that the political rule in this time was full of despotism in many levels. So it is a matter of time that the prophet’s state would be beaten by this Era’s tools from outside(the apostasy war) and from inside ( Koraysh in Meka and Medina, specially the Amowyan People) . So it is normal that the direct Democracy of the prophet’s Era was changed to political despotism (in the Ammoyat Caliphate) and to religious despotism (in the Abbasyat Caliphate). And this gradual change costs the Muslims a lot of denominationalism war, assassinations and sectarianism separations that begun with politics and ends with separation in intellect and religion. From Khawareg to Sheaa.. And we still live the same since then.

And the next step in this road of pain would be what I call “the Korayshan State” in the judicious Caliphate’s Era which appears in a certain attitudes:

Alsakifa homage: this homage was the main reason of moving Al-Ansar away, after banishing their leader “Saa’d Ibn-Obada” and assassinating him in Syria. In return of that all Arabsubmitted to Koraysh only And it becomes a matter of arbitrariness and despotis (Omar the second Caliphate was about to kill Saa’d Ibn-Obada and Al-Habbab Ibn Monzer in this homage)

After Alsakifa homage there was a rearrangement process for the Korayshan people to satisfy Omowyans and Hashimyans. Under the rule of Abo-Bakr (the first caliphate). So Abo-Bakr appointed Zeyad “the son of Aba Sofian who votes against Abo-Bakr” as an army leader in the Apostasy war. And Omar used force against Ali’s defenders and he even was about to kill Al-Zobayr Ibn Al-Awam then he pays homage to Abo-Bakr.

Koraysh managed to end the apostasy wars. And to prevent those Arabs from attacking them – considering the fact that they used to earn their living from steal and rubbery- they exported their military forces out of the Arabian Peninsula as soldiers under their command. And these forces widen the Islamic states under the name of spreading Islam. Then there was a new status after the Koraysh invented this method that contradicts with the holly Koran who affirms on fighting only for self-defense without any aggression and to punish the aggressor by imposing tax on him. But these conquests were based on aggression on countries and giving its people the choice between three options: becoming Muslim or paying the tax or War. And this how the gap between the Prophets State and the Korayshan State begins to widen.

In Omar’s Caliphate the gap increased to widen when he adds to Al-Ansar the people of the conquered countries who didn’t make anything wrong to Arabs or Islam, but they were conquered, rubbed, made slaves, paid tax and they finally became a low class citizen in the Islamic country. And in the main time the Army’s leaders were appointed as rulers for the conquered countries. Although Omar were very fair during his role, but this just was limited to Arabs only, so he forbids any non-Arab people to enter his Capital (Medina) fearing assassination. But he was finally assassinated by one of them who called Abo-LoaLoa.

After Othman took over he differed Omar in his just and strictness, so the Omowyans controlled wealth and power during his caliphate. And they made a lot of monopolization from the monies of the conquered countries and lifting a little piece for the rest of the Arabs who were the ordinary soldiers of these armies. And that was the main reason of the conflict that was known as “ the great sedition”. This great sedition began with rebellion against Othman which lead to his murder and ended up with separating Muslims into several fighting political parties to establishing a despotic rule based on power inheritance, revolutions and the use of the tribalism to reach and to keep authority.

The Korayshan state during the Ammoyan caliphate:

The main features of this state were “Exclusion, Despotism and enthrallment”.The Amowyans invented a new policy based on Exclusion in different levels. They prejudiced for Arabs against Non-Arabs who were given the name of “Almawaly” as a near status of slaves. And they prejudiced for some of Arab tribes against another to keep their state alive. They realized the importance of tribalism and they used it to strengthen their state.

Inside Korayshan people Amowyans were prejudiced for Hashemyians. And inside the Amowyans people the caliphate prejudiced for his son against his brother, and he appoints his sons for caliphate after his death and he deposes his brother, then the elder son take over and he appoints his sons and deposes his younger brothers. And the circle continues.

So the excluded people from the Political participation weren’t just Al-Ansar (at Abo-Bakr’s Era) or the people of the Conquered countries (at Omar’s Era) or the rest of Arabs (at Othman’s Era) or the rest of the Koraysh ( at Moawya’s Era) but it widened to include the caliphate’s brothers and cousins. The rest of the Arab tribes were contented by submitting to these rulers who ruled over them by force, intimidation and by controlling the Money House. So the Consulates groups were gradually shrunk to become a punch of tribes and army leaders and servants who were looking for the satisfaction of the caliphate.

And the Amowyan Policy of Exclusion, Despotism and enthrallment was correlated with the severity against the Non-Arabs and the Arabian rebels against the state. So they made three unprecedented actions in the first three years of Yazid’s Rule. In the first year they killed Al-Hussien and his people in Karbola. In the Second year they braked into Medina and they killed its people and captured its women. The next year they blockade and bombard the kaaba during the revolution of Al-Zobayr.

So we don’t wonder about AbdelMalik Ibn Marawan’s speech at 75 a.h. In Medina when he said “then, I am not the weekend caliphate (means Othman) and I am not the flatterer caliphate (means Moawya) .. So if anyone ordered me to fear God, I will break his neck” .

That indicated it was a despotic military rule based of pure force and intimidation and using every means to survive including religion, War, tribalism and Money. And those means contended together against the Amowyan State and destroy it.

The Korayshan State during the Abbasyan caliphate:

The Amoyans were specialized in trade, and that was the way they earn their position. So they stand against Islam in Meka then they supported it afterwards. But Al-Abbas Ibn el Mottalib the prophet’s uncle stayed in his disbelief working on keeping the proprieties of Hashimyans and pilgrims. And he fought against Muslims in Badr campaign. Then he returns to Meka to continue his religious trade while his friend Abo-Sofyan practices his “Secular” trade.During Meka Campaign Al-Abbas interceded for his friend Abo-Sofyan to the Prophet because he was a man of proud. Then the prophet pronounced the house of Abo-Sofyan as a safety house. But Al-Abbas stayed in Meka along with his son Abdullah in Meka although the prophet returns to Medina where he dies. Abdullah Al-Abbas’s son joined his cousin Ali Ibn Abou-Talib during his short caliphate as a governor of Basra, and when the caliphate collapsed he ran away with the House of Money ignoring his cousin’s invocation for him to return the money.

Then as we can see the despotic rulers were belonged to Amowyans (Abou-Sofyan, Al-Hakam Ibn Al-Abas) who were mainly concerned with getting money by anyway . And that was the policy of the military rule of Amowyans (the secular rule by our expression) or they were belonged to Abbasynians ( Abollah Ibn Abbas) who where a religion dealers aiming for Money and power. And this was the main difference between Amowyan and Abbasyan caliphate.

We can see this different in the two state’s policy. The Omwyan caliphate was an Arabic prejudiced despotic Arabic state. But the Abbasyan caliphate was a despotic religious state with a prejudiced religion doctrine. The history tells us that (Al-Akhtal) the Arabian Christian poet in the Amoyan Era was able to freely enter the Caliphate’s castle with his cross around his nick and he gladly gets out of there because he was Arabian. But the Egyptians –even if he becomes Muslim- had to pay tax. And in the Abbasian caliphate the caliphate was able to break the neck of any man who disagrees with him in politically or intellectuality by the accusation of atheism “Al-Zandaka”. Meantime there were a lot of real atheists living honored in the caliphate’s castle because they politically support the State against Al-Shea.

The Amowyan caliphate wasn’t established on a religious propaganda. It only used the low of Force. So it didn’t have to religiously justify its crimes against the prophet’s family and Medina and Meka. But the Abbasyan caliphate was established on a religious propaganda (getting contentment from Mohammed’s family by appointing one of his grandsons as a caliphate for the Islamic State) but after they established their state they persecuted all others including Ali’s Grandchildren with a slight difference. The caliphate had to get a religious justification from his jurists. So it is a low nation. But the low always comes from the caliphate’s jurists.

Shortly theAbbasyan caliphate was an obvious classical model for the religious state. Then the Fatimyans came afterwards with more fanatic religious policy. Then the Othmanyan State incorporated a medium policy.

Once, the caliphate Abo-Gafar almansor made a speech at Arafa day. He said “O, you people I am the God’s sultan in his land. I rule you with his guidance and he made me the keeper of his money, I give or prevent according to his will” so this Abbasyan caliphate ruled with the logic of the Middle Ages where the principle of “the divine right of Kings” were a common fact.


What is left to say that the despotism’s culture was against the holly Koran’s legislation that established the prophet’s state. And while the Islamic Doctrine was written during these despotic religious States, we can say that there was the political exclusion process was paralleled to a an equal legislation exclusions to the Koranic verses that opposes Despotism, injustice and enslavement. And instead of it they established a whole new religion based on a false narrates of the prophet Mohamed and the changing of the Koranic concepts under the name of abrogation “Al-Naskh”. Even though that “Al-Naskh” means to write or to give a literal proof.Also they changed the Concept of “Al-Bayaa” -which means in Koran paying homage to hold on with right and defend it- to mean declaring submitting politically, religiously and Economically to the new sultan. Meantime they ignored the Concept of “Al-Malaa” in the holly Koran, which means the spoiling board that follows the ruler and they change it a new meaning which is “Ahl Al-Hall Wal-Akd” (the people of trust), Which contradicts –as we think- with the political reality. Because the center of influence mainly concentrated in the Women of the Abbasyan caliphates… they were the odalisques of the caliphate who became the mothers of the new caliphates.( except Zobayda the Husband of Al-Rasheed and the Mother of Al-Amin) those odalisques ruled the caliphate from behind the curtains in the Abbasyan (like Khayrazanah and Kabeha) , Fatimyan (like Shaghab) and Othmanyan caliphate ( like Woksalanah).

From a critical point of view to the Islamic Inheritance, It is clear for us that the Islamic State is a civil state based on the absolute right in thinking and justice for every Muslim individual, and the society’s absolute right in rule, wealth and security. And that happens with direct Democracy that may have been contradicting with the Middle Ages concepts, but it is convenient with our age. But it only needs Religion Enlightenment.


Zeitgeist, the Movie Part II

Zeitgeist, the Movie is a 2007 non-profit web film produced by Peter Joseph that characterizes American culture in light of myth of god, country, and prosperity. The film is divided into an overture and three parts – Part I: “The Greatest Story Ever Told”, Part II: “All The World’s A Stage”, and Part III: “Don’t Mind The Men Behind The Curtain” – and discusses topics that include respectively Christianity, the attacks of 9/11, and the Federal Reserve Bank. A remastered version was presented as a global premiere on November 10, 2007 at the 4th Annual Artivist Film Festival & Artivist Awards.

Since its free online release via Google Video in the spring of 2007, the film has been viewed over 10 million times.

Part II: All The World’s a Stage Part II asserts that the United States was warned about the impending September 11, 2001 attacks, that NORAD was purposely confused through wargames to allow the planes to reach their targets, and that the World Trade Center buildings underwent a controlled demolition. Additionally, the film argues that the named hijackers are still alive, that Hani Hanjour could not have flown Flight 77 into the Pentagon, that the Bush Administration covered up the truth in the 9/11 Commission Report, and that the mainstream media has failed to ask important questions about the official account.

Watch Full


Recommended Readings

This post contains a link to Dr. Shabbir’s recommended readings. It contains books and articles on Islam, history, science and the Quranic message written by scholars and intellectuals of all around the world. The works are meant for further studies, reflection and many can be used as sources for writings.

Dr. Sayed Abdul Wadud

Bashir Abid

MA Malek

Maurice Bucaille



Understanding Qur’an

Is there a hope to “Reform” Islam

An analysis of the real roots of Islamic terrorism and possible solutions

T. Hamid

It is evident that Islam has been linked to violence for almost all of its history.

Sadly, this is to a great extent true. From the beginning of the invasion of most of

Europe, North Africa and some parts of the East by early Muslims in order to

convert them to Islam. Continuously until the modern crisis of “Islamic Terrorism”

that shocked the world on Sep 11th, that ended the lives of many innocent Jews

in Israel, that ended the lives of many innocent Australians in Bali attack, that

caused the catastrophe of bombing the train in Spain, and which has tortured to

death many innocent Westerners who live in the Islamic world.

Many people in the West tried to correlate the recent violence observed in the

Islamic world to lack of education, poverty, and a feeling of oppression blamed

on the Israeli/Palestinian conflict.

Unfortunately, the simple facts showed us clearly, and beyond doubt, that these

excuses are not the true causes of “Islamic terrorism”. Most of the leaders of

terrorism are highly educated people who range from Doctors, e.g. Alzawaheri

the second man and the real brain of Alqaida, lawyers, e.g. the first female

Palestinian terrorist, and University students, e.g. Mohammed Atta who was one

of the top organisers of Sep the 11th. In addition, most of the hijackers on Sep 11th were from Saudi Arabia, the richest

Islamic country. If the theory of poverty is correct, why then are the poor people

who live in Brazilia are not the ones who lead international terrorism?

Furthermore, Islamic Terrorism was minimal between the declaration of the state

of Israel in 1948, until the early 1970’s, when the Arabs were in a real war with


If the Israeli/Palestinian conflict was the cause of terrorism, we would have found

terrorism booming between 1948 until the early 1970’s. On the contrary, it

dramatically increased in the late 1980s and until now when some Arabs states

have signed peace agreements with Israel.

This increase in terrorism directly correlates with the rise of Islamism in the late

1980s until now.

I have a Muslim/Arabic background, and I know how Muslims (including myself at

an early stage of my life) think, I clearly state that Muslims are using the excuse

of the Israeli/Palestinian conflict just to make the world hate Israel. It has nothing

to do with the current phenomenon of terrorism. Which was going to happen any

way, as a secondary phenomenon to expanding a violent version of Islam in later


It is also difficult for any normal mind to comprehend that throwing concentrated

sulphuric acid on the face of young girls who do not wear the Islamic veil/scarf,

by the hands of the Islamic groups in Algeria, is related to the Israeli/Palestinian


As one who was a member of one of the most fanatical groups in Islam, GI in

Egypt, and as a person who has resisted Islamic fundamentalism when I realized

its threat some 20 years ago, I feel that it is my obligation toward mankind to

declare that the origin of Islamic Terrorism is deeply rooted in the way Muslims

understand their religion. In other words, in Islamic teaching itself.

When you read the Quran, you will find many great verses that promote peace

and tolerance. But you will also find verses that can make you very violent and

intolerant toward Non Muslims.

Sadly, most Islamic scholars throughout the history of Islam, present it in a way

that promotes a very violent and intolerant attitude. And more sadly, the

oppressive religious system suppresses many attempts to understand Islam in

the light of the peaceful verses.

Not only that, but the majority of Muslims especially those in the Arab world, are

brought up in a manner that considers a peaceful understanding of the religion as

a sign of weakness rather than a sign of strength.

A violent understanding of Islam is based on the following fundamental beliefs

that are fixed in the mind of many, if not most, knowledgeable Muslims.

These are:

1- The concept of “Allnasech and Almansuch” .

2- The ignorance of the value of the word “the” .

3- Practicing Hadith of “Al-Bukhary” and other books while ignoring

unambiguous peaceful verses of the Quran.

4- Historical understanding of the verses rather than language-based


5- Presenting only a special part of the verse to promote specific meaning

and ignoring the rest of the verse.

Let us now address the previous points separately and see if this violent way

of thinking could change.

1- The concept of “Allnasech and Almansuch”.

According to this concept and based on traditional Islamic teaching, certain

verses especially the later ones cancel the meaning of other earlier verses on a

similar subject.

Let us have a look at these two parts of the Quran to understand the above


Verse 1

“60:8 God forbids you not, with regard to those who fight you not for (your) Faith

nor drive you out of your homes, from dealing very kindly and justly with them: for

God loves those who are just. 60:9 God only forbids you, with regard to those

who fight you for (your) Faith, and drives you out of your homes, and supports

(others) in driving you out, from turning to them (for friendship and protection). It

is such as turn to them (in these circumstances), that do wrong.”

Verse 2

{9: 29} Fight those who believe not in Allah nor the Last Day, nor hold that

forbidden which hath been forbidden by Allah and His Messenger (Mohammed),

nor acknowledge the religion of Truth (Islam), (even if they are) of the People of

the Book (Christians and Jews), until they pay the Jizia (Humiliation Tax

according to traditional Islamic teaching and practice in history) with submission,

and feel themselves subdued. (Revelation Number 113).

Sadly, according to the concept of “Allnasech and Almansuch” traditional Islamic

teaching teaches that the “later” verse negated the “former” which obviously will

result in extremely violent understanding and practice.

This way of thinking (to cancel the meaning of the peaceful verses) is

based on the following verse in the Quran:

There are two ways to understand the above Arabic word as the origin of the

word “Nansakho”, is the verb “Yansakho” or its more powerful version


The first way of understanding the word ‘Nansakho” in the above verse, is to

abrogate (cancel the meaning) as in the following verse:

“22:52 Never did We send an apostle or a prophet before thee, but, when he

framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel

(Yansach) anything (vain) that Satan throws in, and Allah will confirm (and

establish) His Signs: for Allah is full of Knowledge and Wisdom

The other way of understanding, the word “Nansakho” means (to write

and document something) as in the following verse:

“2:106 None of Our revelations do We

abrogate “Nansakho” or cause to be

forgotten, but We substitute something

better or similar: Knowestthou not that God

is able to do any thing?

“45:29 “This Our Record speaks about you with truth: For We were wont

to put on Record and write down (Nastansikho) all that ye did.”

The difference here is huge, as according to traditional teaching, the first verse is

canceled out. Thus ending in the violent verses canceling the meaning of the

peaceful ones, as those violent verses were proclaimed by the prophet

Mohammed at a later time.

On the other hand, if the word “Nansakho” is understood as ‘to write down anddocument’ the meaning of the verse could be that: If God has written of his

miracles or signs (Aia) in the books or did not write it down and consequently

people forget it, he usually comes with a better one.

As you can see, the interpretation which is based on pure Arabic language,

shows the real power of God in bringing new and better miracles and signs every

time which is compatible with the word ‘able to do anything” at the end of the


While understanding it as ‘cancellation’ of a meaning, it is not compatible at all

with the ability of God, as any one can cancel what he or she said.


n other words the concept of cancellation of the meaning is not compatible at all

with the end of the verse (see the black box above).

Imagine that, according to the concept of cancellation of the verses, most of the

peaceful verses in the Quran were considered “Mansuch’ or cancelled by the

violent ones and consequently it is not surprising to find the outcome of Islam is

almost always violent!!

2-The ignorance of the value of the word “the”

Many readers may wonder how these three letters can make such a

fundamental difference in the understanding of the Islamic religion.

It is as if some one told you give me a book, and then you can generalize the

meaning and apply it to any book. Whilst if he or she said to you “give me the

book’ then the whole meaning changes to a specific book that both you and the

speaker know.

To explain this point in the understanding of the Quran, please have a look on

the following verse:

“9:73 O Prophet! strive hard against the (Infidels) unbelievers and the Hypocrites,

and be very harsh against them.

Typical Islamic teaching generalizes the above verse to all Infidels. This

obviously will succeed into changing many followers of Islam into beasts.

The word “the” specifies the meaning to ONLY a certain item or group. Such

groups are defined by the following verse that specifies with whom the rough

treatment, violence, or fighting should be:

“2:190 Fight in the cause of Allah those who fight you, but do not start attacking


If the word “the” is considered in the process of understanding the Quran, many

the verses that promote violence against Non-believers (Infidels) will be specific

to ONLY those who start war on Muslims and can not be applied to any “Infidel”.

Can you see now how the word ‘the” can make such a difference!

3-Practicing the Hadith of Bukhary, and other books, whilst ignoring the

“unambiguous” verses of the Quran.

Hadith is considered by most Muslims as the “oral traditions” of Mohammed. No

one is considered to be a Muslim without following them, according to traditional

Islamic teaching. These started to be collected some 200 years after the death of

the prophet Mohammed by a man called Al-Bukhary, who was followed by many

others who also collected (as they claim) the oral traditions of Mohammed.

The best example to illustrate how following Al-Bukhary resulted in a catastrophe

in Islam. It is the hadith that justifies killing any one who converts from Islam to

another religion.

The Hadith is in a book called Sahih Albuchary and is considered by Al-Bukhary

as a correct Hadith or “ Hadith Sahaih”.

Let us have a look now at that Hadith, and compare it to what the Quran has


Hadith: “ It is not allowed for any Muslim to kill another Muslim except in the

following circumstances: if he committed murder, if he committed adultery, and if

he converted from the Islamic religion to another religion”

Look now at what the Quran states, to understand the difference:

18:29 Say, “The truth is from your Lord”: it is up to anybody to believe it or not to

believe it (convert or become Infidel)”

I think the difference is clear between the two approaches.

As the reader can see, applying that which is written in Al-Boukhary resulted in

justifying the threat of killing many innocent people such as Salman Rushdie (the

author of the book, Satanic Verses), and many innocent people who want to

have a different form of belief.

Whilst, to the contrary, the Quran gave full freedom for any person to believe in

what he or she wants.

The application of the Hadith mentioned above (called Hadith Almurtad or theconverter) has resulted in largely the domination of the violent version of Islam as

the Hadith, which was used to kill virtually any one who dares to understand

Islam in a peaceful manner.

4-Historical understanding of the verses rather than language- based one


The exact meaning of the word “Jihad” is ‘to resist’. This could be to resist an

enemy who attacks you, or resist your desire to do evil.

Sadly, the word has been used throughout the history of Islam to attack those of

different religions.

The Arab invasion of Europe and many other parts of the world such as

Palestine, and North Africa are evidence of this. Since then, the word has

become linked to an attacking attitude, rather than its real meaning, which is ‘to


It is like the word ‘gay” which typically means “happy”. Since its repeated use

describing homosexuals, it has come to refer to homosexuals rather than its

former meaning. The same has happened with the word ‘Jihad’ which is linked to

the violent attitude of most of current Islamic teaching. Whilst the original

language-based meaning (to resist), was forgotten by most Muslims, and is

virtually non-existent nowadays.

Muslims now have one of two choices. These are to understand the word in its

historical context which means that they are declaring war against Non-Muslims

all over the world, or to revert to the pure Arabic language-based understanding

of the words encouraging peace.

5-Presenting only a special part of the verse to promote specific meaning

and ignoring the rest of the verse

This point can be exemplified by the following verse that is used by many Islamic

organisations to recruit young people.

“9:36 and fight the Infidels all together”.

When Muslims read this verse, many of them especially the young ones, get very

motivated to practice the will of ‘Allah” and start thinking of attacking Non-

Muslims to satisfy the Creator and inherit the paradise.

What these fundamental Islamic groups are not showing to these young Muslims

is the rest of the verse, which is, “as they fight you all together.”

The whole verse is “and fight the Infidels all together as they fight you all

together” but the Islamic groups presents the first part only to support their violent

views. They hide the rest of the verse, as it will specify the fighting to ONLY

those who start war on Muslims.

As can be seen, the traditional way of understanding Islam has contributed to the

violence that has been committed by Muslims around the world.

It is so sad to see that so many people following such teachings, as those who

attempted reformation or tried to promote a peaceful way of understanding Islam

were prosecuted or killed.


tried to teach a peaceful understanding of the Islamic religion for more than 20

years. I have warned many people of the catastrophic consequences that will

happen from the expansion of such violent understandings.

Sadly the attempt was on a very small scale, and I failed because I was fighting

virtually by myself against the violent version of Islam that is supported by the

money of Saudi Arabia.

It is now the responsibility of Muslims to either accept the traditional teachings

which will encourage them declare war on all Non- Muslims, or to accept the

peaceful way of understanding their religion which can make them good human


I sincerely hope that they choose the second option!

Finally, I want also to say to all Muslims:

Do not resist the light …….. Do not love the darkness ………… Hate the violent

way of thinking, as it makes you appear as beasts ….. Your violent way of

thinking has resulted in the killing of many innocent people in the West ……. and

has resulted in killing many innocent children in Israel.


wish to see you one day demonstrating in your millions and saying to those

barbarous Islamic fanatics like Bin Laden, “Bin Laden …… you are the enemy of


Your “deafening silence” just shows that you support terrorism in your hearts,

and that you need to change.

I have been into Churches and Synagogues where they were praying for you and

for peace – and at the same time – your Muslim preachers in the Mosques are

saying loudly, “Oh Allah make their children Orphans, .. Oh Allah make their

wives widows, and even (most recently), Oh Allah make the uterus of the Infidels’

wives fibrotic”…………… If this is what you want your religion to be … do not

blame those who will say “shame on Allah, and shame on your religion”

If you mean God by the word “Allah”, then I assure you that the true God will

curse you forever for defaming his name.



أحمد صبحي منصور

د. أحمد صبحي منصور
Ahmed Mansour <




د. احمد صبحي منصور
( مفكر اسلامي مستقل )



البيانات الشخصية
الاسم / احمد صبحي منصور محمد علي
تاريخ الميلاد / 1/3/1949 .
محل الميلاد / ابو حريز – كفر صقر – الشرقية – مصر .
الحالة الاجتماعية / متزوج ويعول .
العمل الحالي / باحث مستقل في الدراسات الاسلامية .

المؤهلات العلمية :
1- الشهادة الاعدادية الازهرية سنة 1964 الترتيب : الثاني علي مستوي الجمهورية .
2- الثانوية العامة نظام الثلاث سنوات خارجي سنة 1976 – القسم الادبي، اثناء الدراسة في التعليم الثانوي الازهري.
3- الثانوية الازهرية : ادبي – سنة 1969 الترتيب : الرابع علي الجمهورية .
4- الاول علي قسم التاريخ والحضارة الاسلامية في السنوات الاربع بكلية اللغة العربية – جامعة الازهر ( 1969 : 1973 ).
5- الاجازة العلمية ( الليسانس) قسم التاريخ بجامعة الازهر سنة 1973 بتقدير عام جيد جدا مع مرتبة الشرف .
6- الماجيستير في التاريخ الاسلامي والحضارة الاسلامية 1975 ( جيد جدا )
7- الدكتوراة : شعبة التاريخ والحضارة – بمرتبة الشرف الاولي ( 1981 ) جامعة الازهر – كلية اللغة العربية – قسم التاريخ . في التاريخ الاسلامي والحضارة.
8- كان قد قدم رسالته للمناقشة في مارس 1977 ، فتعرض لاضطهاد داخل الجامعة الازهرية استمر ثلاث سنوات، حتى اضطروه الى حذف ثلثى الرسالة، وقد كانت حول اثر التصوف في مصر العصر المملوكي، أي اثره دينيا واخلاقيا واجتماعيا وسياسيا وعلميا ومعماريا واقتصاديا.. الخ. وبسبب اظهار الرسالة لاثار التصوف السيئة في هذه النواحي ، فقد ثار الشيوخ علي الباحث لكي يرغموه على تعديل كتابته لتكون دفاعا وتبريرا عن اولياء الصوفية الذين يقدسهم شيوخ الازهر، ورفض الباحث، واستمرت معاناته معهم ثلاث سنوات ممنوعا من مناقشة رسالته، الي ان وصلوا الى حل وسط وهو حذف اثر التصوف في الحياة الدينية والسلوكيات الاخلاقية، وبعد حذف ثلثي الرسالة حصل على الدكتوراه بمرتبة الشرف الاولى.

التدرج الوظيفي : ( 1972 – 1987 )
1- مدرس بالتعليم الازهري من 1 /3/1972 . اثناء الدراسة بالكلية .
2- معيد بقسم التاريخ بكلية اللغة العربية – جامعة الازهر – من 11/12/1973.
3- مدرس مساعد بنفس القسم من 6/ 12/ 1975 .
4- مدرس بنفس القسم من 8/ 4/ 1981 حتى انتهاء الخدمة في 14 / 3/ 1987 بسبب الخلاف الفكري مع الفكر السائد في جامعة الازهر.
5- اذ ان الباحث بعد ان اظهر التناقض بين الاسلام و التصوف، بدأ يعرض الفكر السني و العقائد السنية على القران، ويظهر التناقض بينهما، وذلك في خمس مؤلفات كتبها جميعا اثناء العام الدراسي (1984-1985)، وقررها على الطلبة الذين يدرس لهم في الكليات الازهرية، فأصدرت الجامعة قرارا في 5/5/1985 بوقفه عن العمل و عن السفر وعن الترقية لاستاذ مساعد، حيث كانت تلك الكتب الخمس وما سبقها هي انتاجه العلمي الذي سيتقدم به للحصول على درجة استاذ مساعد، كما اصدروا قرارا باحالته للتحقيق لارهابه و الضغط عليه كي يرجع عن آرائه في تلك الكتب الخمس. ورفض الباحث فاحالوه الي مجلس التأديب في نفس العام 1985 متهما بادخال اشياء جديدة ليست في المنهج العلمي المقرر على الطلبة، وبانكاره للعصمة المطلقة للانبياء وانكاره شفاعة النبي محمد عليه السلام،وانكاره افضليته على الانبياء السابقين. وكان الباحث قد استشهد ب150 اية قرآنية على ان عصمة النبي بالوحي الذي يوجهه ويعاتبه، واستشهد ب150 اية قرآنية اخرى على ان النبي لا يشفع يوم القيامة، واستشهد بثلاثين اية قرآنية على انه لا يصح لنا ان نفضل النبي الخاتم علي الانبياء السابقين لان ذلك مرجعه لله تعالى وحده. وفي جلسات مجلس التأديب جاء الباحث بادلة اضافية تعزز موقفه، فما كان منهم الا ان جمدوا وضعه بجعله متهما دائما امام مجلس التأديب موقوفا عن العمل، فقدم لهم استقالته المسببة سنة1986 فرفضوها، فرفع عليهم دعوى في مجلس الدولة، فاضطروا الى اطلاق سراحه في مارس 1987. ولكنهم دبروا مؤامرة مع رفاقهم داخل مصر وخارجها للضغط على الحكومة المصرية، فاتهمت الباحث بانكار السنة، خصوصا بعد اصدار كتابه “المسلم العاصي”. فدخل السجن شهرين في نوفمبر وديسمبر. ولا يزال اضطهادهم قائما له حتى الان. ولدى الباحث كل الوثائق التي تؤكد ما سبق.

بيانات الخبرة في التدريس والعمل الجامعي (1987 – 1985 )
1- العمل بالتدريس في كليات جامعة الازهر في مجال التاريخ الاسلامي والحضارة الاسلامية 1977 1985ـ في كليات جامعة الازهر آلاتية :
كلية اللغة العربية بالقاهرة ، كلية اللغة العربية بالزقازيق – كلية التربية ، المواد الاسلامية في كليات الطب والاسنان والتجارة واللغات والترجمة ، كلية الدعوة بطنطا ، كلية الدعوة بالقاهرة ، حيث كان الباحث يقوم بوظيفة المدرس كاملة طوال السنوات الثلاث 1977 الي 1980 ، التي منعوه فيها من مناقشة رسالة الدكتوراه و حقه في الترقي من مدرس مساعد الي مدرس، وقد ادرك قسم التاريخ والحضارة الذي يعمل فيه الباحث مدرسا مساعدا وقتها مدى الاضطهاد الذي يقع على الباحث، مع تقدير القسم لنبوغه العلمي فاعطوه -وهو مدرس مساعد نفس مهام المدرس اثناء تلك السنوات الثلاث.
2- سكرتير قسم التاريخ والحضارة بكليات اللغة العربية ( 1982 – 1984 ) و المسئول عن ندوة القسم الاسبوعية .
خبرات اخري مختلفة في مجال العمل العام ( 1980 – )
1- سكرتير عام جماعة دعوة الحق الاسلامية ، وهي تسيطر علي عشرات المساجد في القاهرة والجيزة وطنطا والمنوفية والشرقية ودمياط .( 1980 – 1986 ) .
2- الخطيب والمحاضر الاول لجماعة دعوة الحق الاسلامية في نفس الفترة ( 1980 – 1986 ).
3- سكرتير و مدير تحرير مجلة الهدي النبوي التي تصدرها جماعة دعوة الحق ( 1985 – 1987 ).
4- القاء محاضرات وندوات في ولايات ( واشنطن ، اريزونا ، سان فرانسيسكو ) { يناير : اكتوبر 1988 }.
5- عضو مجلس امناء المنظمة المصرية لحقوق الانسان ، والمشرف علي امانة التثقيف والفكر فيها فيما بين ( 1994 – 1995 ) .
6- عضو مؤسس للجمعية المصرية للتنوير ( 1993- ) والامين العام لها فيما بين ( 1993-1998).
7- عضو مؤسس للحركة الشعبية لمواجهة الارهاب ، ومقرر لجنة الفكر ( 1994 – 1996 ) .
8- عضو ومستشار الجمعية الدولية لأبن خلدون ( Ibn Khaldoun Society ) ( 1996 – ) .
9- المنسق العام لدراسات المجتمع المدني والتحول الديمقراطي ، ومشروع التطرف والارهاب في مركز ابن خلدون ومستشار المركز في الشئون الاسلامية .
10- المستشار الديني لكثير من منظمات المجتمع المدني ، ومراكزه مثل المنظمة المصرية لحقوق الانسان، مركز القاهرة لحقوق الانسان ( 1990 – ) .
11- ادارة الندوات في مراكز مثل المنظمة المصرية لحقوق الانسان ، والجمعية المصرية للتنوير ( 1994 – ) .
12- حضور ندوات عربية ودولية في تونس واليمن وليبيا وانجلترا وامريكا ( 1987 – 2000 ) .
13- ادارة رواق ابن خلدون وهو ندوة اسبوعية استمرت بدون انقطاع من الثلاثاء 2/1/1996 حتى 20 / 6/ 2000 .

أهم المنشورات :
( أ ) ابحاث ومقالات في الصحف والمجلات المصرية والعربية :
اكثر من خمسمائة بحث ومقال من ( 1982 : 2001 )
في ( الاخبار والجمهورية ، الاهالي ، روزاليوسف ،العربي الناصري ، القاهرة ، ابداع ، مجلة التنوير ، مجلة المجتمع المدني ، جريدة الخليج ، ادب ونقد ، العالم اليوم ، سواسية ، حواء ، سطور ، رواق بن عربي ، الانسان والتطور ، حقوق الناس، الهدي النبوي ، الاهرام ، الاهرام ويكلي ، جريدة الخليج ، الوطن الكويتية ، الوطن المصرية ، الميدان ، الاحرار ) الخ .
(ب ) كتب عربية منشورة :
1 – السيد البدوي بين الحقيقة والخرافة سنة 1982
2 – البحث في مصادر التاريخ الديني سنة 1984
3- شخصية مصر بعد الفتح الاسلامي سنة 1984 .
4- التاريخ والمؤرخون : دراسة في تاريخ التأريخ : سنة 1984 .
5- التاريخ والمؤرخون : دراسة في المادة التاريخية : سنة 1984 .
6- اسس البحث التاريخى سنة 1984
7- غارات المغول والصليبيين سنة 1985
8- العالم الاسلامي بين عصر الراشدين وعصر الخلفاء العباسيين 1985
9- حركات انفصالية في التاريخ الاسلامي سنة 1985
10- دراسات في الحركة الفكرية في الحضارة الاسلامية سنة 1985
11- الانبياء في القرآن الكريم : دراسة تحليلية سنة 1985
ملحوظة :
حوكم المؤلف في جامعة الازهر 1985 : 1987 ثم تركها سنة 1987 بسبب المؤلفات الخمس الاخيرة .
12- المسلم العاصي :هل يخرج من النار ليدخل الجنة . سنة 1987 .
ملحوظة :
صودر هذا الكتاب ودخل المؤلف بسببه السجن شهرين سنة 1987
13- مصر في القرآن الكريم سنة 1990
14- حقائق الموت في القرآن الكريم سنة 1990
15- حد الردة : دراسة اصولية تاريخية سنة 1993 ، اعيدت طباعته سنة 2000 وترجم الي الانجليزية سنة 1998 .
16- عذاب القبر والثعبان الاقرع سنة 1995 ، اعيدت طباعته سنة 2000 .
17- حرية الرأي بين الاسلام والمسلمين سنة 1994
18- قضية الحسبة في الاسلام سنة 1995 ، ونشر ثلاث مرات في نفس العام .
19- مقدمة لكتاب جاك بيرك عن اعادة ترجمة القرآن سنة 1995 .
20- مقدمة ابن خلدون : دراسة اصولية تاريخية : سنة 1998 .
21- النسخ في القرآن معناه الكتابة و الاثبات وليس الحذف والالغاء سنة 2000
22- العقائد الدينية في مصر المملوكية بين الاسلام والتصوف سنة 2000

(جـ ) وهناك اكثر من اربعين مؤلفا غير منشور ، اهمها موسوعة التصوف المملوكي ، وموسوعة القرآن والفكر السني .
وكل هذه المؤلفات المنشورة وغير المنشورة تدور في اطار المشروع الفكري للمؤلف الذي يهدف الي الاحتكام للقرآن الكريم في تراث المسلمين وعقائدهم لتبرئة الاسلام من تهم التطرف والارهاب .

د. احمد صبحي منصور
يونية 2001

لقراءة مقالات قديمة للدكتور احمد انقر هنا

* الاسناد في الحديث
* رد على شيخ الازهر

* الرجم في الاحاديث
* المسكوت عنه في سيرة عمر بن الخطاب
* ابو بكر ماذا تبقى منه في الفكر السني
* حريات لا يحميها القانون المصري

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