Pre-Islamic sectarianism and beyond, its historical roots and contemporary manifestations

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By Ahmed Al-Ramah for MENA Monitor

This research delves into the depths of history before Islam, extracting the roots of sectarianism to show its contemporary manifestations of the sharp struggle among the members of society until it became preoccupied with the mobility of the Arab Spring. It was one of the most important reasons for its failure. The author uses the political interpretation of the sectarian event to prove that the conflict between the brothers is a power struggle Religion to be the holder of a political project to gain the social incubator through the axes of the most important:

  • Are differences in fact political or religious?
  • Is sectarianism an Islamic heresy ?.
  • How did the story of sectarianism begin historically?
  • The conflict between the sons of Qusay bin Kallab and his projections in the struggle against Islam.
  • Day of Arabism in the ancient Arabs.
  • The fact of the sacred months.
  • The relationship between the sons of Qusay and sectarianism in Islam.
  • The struggle over Islam and power between the Umayyads, the Abbasids and the Alawites.
  • The first centuries: Is it the best of centuries or the most dangerous?
  • What work?
  • Proposals for a solution.

Introduction:

It is almost certain that our sectarian, sectarian and divisional differences are deep in political disagreement over power. All the parties have been able to make religious assets to them, to appear to be religious differences through doctrinal differences in order to make them socially pregnant.

In this way, I can say: The first of the Cessin religion is the one who put the science of doctrine and wrote, especially that the meaning of the word doctrine in Latin means ideology, this portal began in my analysis and study of the roots of sectarian history and contemporary manifestations.

The question is inevitable: is sectarianism an Islamic heresy ?.

Sectarianism is not an Islamic heresy, but Islam declares its innocence from it and from its calls, through the verses of several of them saying:

Those who have divided their religion and were Shiites are not among them in anything but ordered them to Allah and then told them what they were doing. The cattle: 159.

Islam has been intertwined and engaged in a political struggle for power and influence. A new Islam has been severed through history to serve sectarianism and its preaching. The arrest of the original version of Islam took place in phases from the death of the Prophet and the assassination of Omar ibn al-Khattab to the Umayyad and Abbasid domination. Islam is still being held. And the culture of sectarianism and its behavior has been active in us since the Umayyad Abbasid conflict until the Arab Spring.

Islam can be liberated only by awareness of its role and function in this era, away from the sectarian mold and conflicts that have taken a bloody form in recent decades.

In order to answer the question posed above, there are quick and necessary signals

Before entering the analysis of the roots of sectarianism and contemporary manifestations, which we pay for the failure in the paths of our lives all: political, social and cultural, there must be three quick signs:

The first signal

Sectarian culture and its authoritarian dimensions are found in the followers of all heavenly religions. In a study of an American Christian scholar published in 2000 on Protestants in the United States, they are divided into more than 2,000 denominations.

And sectarianism is not exclusive to religions, but exists in politics in the sense of party, and partisan splits from the mother party in several places, is only a kind of political sectarianism, as well as there are sectarianism and sports, As we know that Judaism fought sectarian, and entered a civil war between the sons of Solomon, and divided his kingdom into denominations, and this is fixed in the Torah, as well as the European Christian quarrels among them for several centuries, and the victim of this sectarian conflict millions of innocent, until they reached a moment of awareness, Their modern state, which has evolved since the Treaty of Westphalia. [1]

Until today reached the state of citizenship, the state of human, which prevented us from the sectarian mentality of achieving, and according to my view that sectarian mentality is one of the secrets of the Arab Spring faltering.

The second signal

Each of us talking about a sect, talking about it from his sectarian point of view, and information about them are often opponents of this community or that, in other words we read the sectarian sects without the scientific neutrality of the case study, and this applies to all without exception.

The third signal

The search for the roots of sectarianism took me very far, and the time tunnel made it clear to me that before Islam a lot, before the shed of Bani Sa’id, before the struggle of Ali and Maawiya, and increases and Hussein, but these incidents are only manifestations of an Islamic sectarian conflict roots beyond all of them, Only tools in a political game and firewood have a fire.

In other words, sectarian conflicts are rooted in the history of the Quraish itself, before the birth of Islam. However, the conflict was sparked by the birth of Islam and intensified after the death of the Holy Prophet through the Umayyad Abbasi Alawi conflict. Religion was one of its means. The Umayyads, the Abbasids, and the Alawites legitimized their authority. And then to lead the community.

Therefore, we can not know the truth of the conflict unless we return to the beginning of the Qurashi conflict. Perhaps we are aware that we and the sects are all in flames in an authoritarian struggle, but the leaders of the conflict use it to legitimize their presence in power.

The roots of sectarianism

The roots of sectarianism are political authority, never religious. I will try to prove this, an effort that I can not claim to be infallibility, but an analytical political reading of what happened, through my reading of Islam in thirty years.

How did the story begin?

One of the most important reasons for the continuation of the conflict is the lack of awareness and loss of maturity. The study of history and its political analysis shows us hidden secrets about which no one dared to criticize because of the culture of sanctifying symbols and defending them with sectarian fanaticism. This leads me to say that the dimensions of sectarian tragedy are not religious But political power that uses religion to grant it legitimacy, and to achieve a social incubator used to justify the legitimacy of authoritarianism.

The story begins with Qusay ibn Kulab, the leader of the Arabs in Quraish. He has 6 sons, the eldest of whom is Abdul Manaf and the next is Abd al-Dar. Qusay gave his son Abdel-Dar his powers and the most extreme Abdul Manaf after his failure to manage the conflict with Khaza’i in the battle for control of Mecca and its leadership. As for the mismanagement of Abd al-Mafar, he made his authority and his confidence in Abd al-Dar, and this greatly annoyed Manaf and made him outside the framework of inheritance. He was not satisfied with this change. [2] Here we can say: He grew up before he spoke about it (Marx) much.

After the death of Qusay and the abdication of his father’s authority, the Quraish divided into two sects: the first is Shayat Abd Manaf and sees that he is the first to lead. And the second sided with Abd al-Dar because he inherited his father. As a result of disagreement over the leadership of Quraish, as the one who leads the Quraysh leads the Arabs, a conflict between the two communities, led to a war between them, and ended with a historic reconciliation [3]and agreed on the following form:

  • Watering, driving and political leadership of Bani Mnaf.
  • And the chief of the sons of Abd al-Dar.
  • Seminar House (which is the leadership of the Council of Quraish) managed byconsensus between the parties. ( [4])

This is where the sons of Abd Manaf started the Arab preachers, unlike what happened after Qusay’s death. Fahim was their ambassador to Syria, Abed Shams to Abyssinia, the demand for Yemen, and Neufel (a brother to a brother) to Fares. So the brothers agreed to be equal, and they became familiar until the Arabs gave them gold cups.

Friday

It is known that on Friday the Arabs called it the day of Arabism, and when the people reconciled after a war, they met with the Haram al-Makki, and their hearts were united and their words were united. They launched it on Friday, as the wombs continue and the disputes end. The culture of Friday is still prevalent among the families in our societies. until today.

When Islam came to the Arabs passed all the ritual value, make Sairth grand worship on Friday, and approved the Friday prayers that bring the people of the country , all in the mosque , what turn away even reconciled, and he knew peace after prayer, ending differences and discounts. ( [5] )

The return of the conflict between the sons of Qusay

The long-term state of harmony did not last long between the sons of Abd Manaf, they (Amr) Hashim, the father of Muttalib, Abdul Shams, the father of illiteracy and nobel.

To bring the dispute back, and almost the war to fall, and Mecca was caused by the differences of economic crisis almost come to them, and there was a famine, and there is no solution to this dispute, power sharing between the four brothers is no longer feasible, and the Arabs must meet one commander to follow the people by order The author of the book, Dr. Muhammed Jaber Al-Ansari, created and analyzed these incidents in his famous book “Shura and Democracy”, as well as Jawad Ali’s Encyclopedia in the history of the Arabs before Islam, and the Palestinian historian Mohammed Ezzat Darwaza in his book Arab sex); we have relied on its history M for the birth of political sectarianism historically. ( [6] )

The harmony of the (Amr) Hashim and Hashem was able to cleverly and wisely to save Mecca from famine, and the truce of the holy months, so that the tribes will not intertwine tribes even in the war, and people continue safely without fear, and pilgrims to Mecca without fear of the road , And concluded Hashem political agreements with economic strategy with the great powers at the time and succeeded, such as Al-Faris, Roum, Habashah and Yemen, and this Hashemite policy saved economic Qrisha, and restored to prestige among the Arabs. And Mecca became a commercial center and political reference to them, and the market Okaz, which is held in the months of pilgrimage is like a trade fair for all Arabs, in addition to being a cultural forum for poets, they come there to shed their creativity poetic Quraysh.

The star of the star Hashim and the Arabs and the Koran blessed the event in the Quraysh when the Arabs reminded of the need for harmony and unity in the preparation of the community and its progress and growth.

For Elaf Quraysh. Elafhm travel winter and summer. Let them serve the Lord of this house. Who feed them from hunger and secure them from fear.

After the death of Abd Shams claimed the solar wing and son of illiteracy, which began to lust for power appear on Slokath; and began to dispute his uncle Hashim status guile and deceit and the purchase of receivables, and returned the conflict in the family who stood him Nawfal and his sons on the fence, even fought a war between the two communities of the Hashemite and Umayyad. ( [ 7] )

Here a questioner may ask what is related to sectarianism?

I say: This is the reason for the sectarianism we are suffering and has caused the failure of the Arab Spring and the struggle against Islam historically. The conflict over Islam and sectarianism is caused by three of the family: Abbasids, Alawites and Umayyads. These three families are the cause of all sectarian conflicts since the death of the Holy Prophet to this day.

But the Abbasid community ended with the end of their state at the hands of Hulaku, and the law of the movement of history and the Sunnah of God in the oppressors, and left only a small part of the people of the Umayyad dynasty, Of their families are today under the name of the Abbasid in the country of Islam and most of them joined the Shiites in the sectarian conflict with the Sunnis.

Sunni Arabs accuse the Safavid Persians of being the descendants of Yazid and carrying them as a crime and crime. This is what we have seen today in Iraq, Yemen, Syria and Lebanon, and a bloody escalation in the Arab Spring. To the Umayyads for purely national and non-religious reasons.

And we are unconsciously moving into a cycle of conflict in which we have no strings attached, especially after the Safavids succeeded in robbing the upper heritage and successfully controlling the Iranian revolution. This is rooted in the myth of the marriage of the daughter of Khosrai of Husayn ibn Ali, Between Persian Persians and Kasrawi with the sweat of the House of Prophethood, and thus complete the religious leadership with the taste of Persian, which gives their community at their Shiite bases religious and ethnic sanctity and then authoritarian, no one can dispute them. Knowing that Iran historically was a Shafi’i Sunni until the Safavids seized power and forced its people to convert to power by force. When Khomeini came, he played a malicious role in bringing sectarian strife back to the circle of blood.

Return to the first conflict

The evolution of the conflict between illiteracy and uncle fought a fierce war between the two communities threatened Mecca It has gone the prestige of Arab Quraish, Vaankmwa to a priest Khazaee, was sentenced to deny illiteracy bin Abd al – Shams to self – imposed exile, he chose the Levant and remained there nearly ten years, and after his death returned his sons to Mecca. ( [ 8] )

After the secret call for years came the time of the message, and when the people learned the fate of his message politically and authoritatively, and it will devote the leadership of Bani Hashim Samawiya, the opposition was strong, contributed to the strength of that opposition Abu Talib was little money, and that the Umayyad wing increased influence because of his economic strength, and the conflict was bitter against Muhammad, not because he is a liar, they know his truth, but the authority that would have been to Abu Sufyan after the death of Abu Talib, On the other hand. ( [9] )

This means that the leadership of the Hashemites will be a heavenly blessing and will come to Muhammad’s grandson Hashem and Abdul Muttalib, even if we recall the statement of Abu Jahl in this regard to show us the matter: We and the son of Abdul Muttalib as a betrayer, fed and fed, This.

He noted that the conflict was raging through the purchase of popular loyalties as shown by Abu Jahl. Also, if you look at the names of the opposition of the Qurashi Muhammad, you will find something interesting, the opposition leaders: Abu Sufyan and Ataba bin Rabia and governance and Saeed bin Aas and Aqba bin Maayt, and these are all Umayyun. Here, the conflict shows clearly the power of the Umayyads, especially as some of the sons of the demand were blamed on the Umayyads, and I am more likely to bribe them on the one hand and the economic and social strength of the Umayyad on the one hand.

Where is the greatness of Islam?

It is a great mistake to think that the greatness of Islam is the manifestation outside of Arab geography, because this was, in my view, an imperial expansion practiced by all empires at the time.

But the greatness of Islam manifested itself in the human values ​​which it put forward in a society and geography. The class culture is sacred by its customs. How can this orphan or poor man become a leader who is impossible to wrestle? His message goes to their attempts to regain sovereignty in the wind.

The real greatness of Islam was in that era with the social justice it offered, even in its slave rites which make Habashia Kbalal, Parsia Kesselman and Rumi Kushib stand side by side with the Quraish masters in prayer, and dispute them in consultation and opinion.

The verses of the Holy Quran are rich in these human values. The Qur’an suffices to prove that it began with the name of God and ended in the name of man, in addition to the freedom of belief affirmed by the Qur’an in its verses for every human being and the work of the jurists of the authority and the merchants of conquests on the pretext of copying. The fighting in the two cycles of repentance and anfal, which I see and think it is historical dedicated to the descent of the descent, and does not take the temporal extension desired by the Salafi and Shiite today.

This imbalance in understanding is the real product of al-Qa’ida, Daadish, al-Nasser, the Qods Force, the Fatimids, the Zaynibis and others.

The greatness of Islam is the elimination of authoritarian and tribal authoritarian leadership of society. It ended a family political aristocracy that held sway over many decades. Islam introduced the most efficient theory of leadership, not being one and only, subject to the shura system, wasting wealth through zakat. Inheritance in a fair manner among children after the woman was a male-born property. He decreed a severe social order, which no one dared to penetrate to violate the message of Islam.

Islam has revolutionized all the meaning of this word in the deep sense of the term revolution, and the owners of the Prophet have different roles in the success. However , the political cause has been sabotaging this success through counter – revolutions kidnapped early Islam , and he was arrested and sanctified for thieves. ( [10] )

I would like to say that whoever devises the books of the faith and separates them is the first to issue the religion for authoritarian reasons, so that he will get rid of the political opposition at the time. If you manage the Islamic faith in the Holy Quran,

It is not righteousness that you took your faces before Mashreq and Maghrib, but righteousness is the one who believes in Allah and the Last Day, and the angels, the prophets and the prophets, and the money came upon His love, those who are close and those who are orphans, And those are the best Wen. The cow: 177.

What is the relation of this greatness to our talk?

The problem is that this human boom quickly enabled sectarianism to extinguish its power in the power struggle between the enemy brothers. After the death of the great Muhammad, the tone of the struggle for power returned to its first course. When Muhammad became ill, Abbas rushed to Ali bin Abi Talib, :

I know the faces of Bani Abd al-Muttalib at death, and I think Muhammad will die sooner than he took us allegiance of the people ?.

However, Ali asked to wait for this risk without hiding his appetite for power. This lust was clarified after Abu Bakr, Omar and even Uthman took over. Imam Muhammad Abu Zahra wrote in his book Imam Malik, Ali. ( [11] )

And what has been said about the references and texts of the whole heritage and attributed to the Prophet, but within the framework of legitimacy of this group or that of power, but the truth as I think was represented in the Koranic foundations, and what was said in the talk of the two proven false in the study of me on the modern and Islamic defeat of the Sunni and Shiite parties.

The Prophet joined the Supreme Comrade without any reference or text to anyone to take power, and this is consistent with the general line of the message of Islam, and when the people struggled to lead in the building of a building between the help of sharks and supporters, Abu Bakr turned the table on everyone to prevent the Umayyads and Hashimids and even Ansar, He pointed out in his intervention that the leadership of Yathribia, historically allied with Quraysh, is incapable of carrying this issue, and does not enjoy an Arab consensus. It generated a political sectarianism led by Saad bin Abada, which ended with his assassination in Syria. It was not like Quraysh to a man from Tim and then to another of Uday, Abu Bakr and Umar, may Allah be pleased with them.

The leadership of the two men in terms of the event is very important, as it ended the inherited authoritarian accepted acceptable at the time, and this is another achievement calculated for Islam, work on his hands early illiterate sons and then the sons of Abbas, and through an international assassination that killed the greatest men of Islam Omar, the Umayyad took power from Through Osman !.

Ibn al-Atheer and Ibn Asaker and others narrated in the events of the fifteenth Hijri year about al-Hasan al-Basri and al-Shaabi: ‘Umar did not die until the Quraish had finished it. The Quraish here are the range of the Umayyad , who found that the age did not Ara them to the aristocracy, and was the straw that broke the camel ‘s back when he sought permission Bilal al- Habashi and Abu Sufyan introduced Bilal Abu Sufyan, and let him wait until the finished need Bilal. ( [12] )

The Umayyad party returned to lead the Arabs and the father of all that was Abu Sufyan, the man who was not rationally studied until today, and his right arm Marwan bin al-Hakam, to lead the Umayyads a counter-revolution in every sense of the word. Narrated by al-Mas’udi in his history on al-Hasan al-Basri:

I have received you after Tim and Uday Vtzfouha Btcrp ball? And make Ootadha the Umayyad for he is king and know what the Commission nor the fire. ( [13] )

As Masoudi mentioned another novel: O illiterate children who have received the ball, which Abu Sufyan swear by, I still send it to you and to become your descendants.

This novel shows unequivocally that the man was planning and lurking until he succeeded in a lousy, especially as the finger is hovering around him in the case of the assassination of Omar bin al-Khattab, and wrote the thinker Abdullah al-Arawi something about this.

These references and many others in the stomachs of history books, and my analysis of the events of history led me to return so much to Qusay and his sons through the conflict between Hisham and his nephew illiteracy and up to the struggle Ali and Muawiya to this day.

Othman committed himself to Abu Sufyan’s strategy until he paid his life for it. He turned on his pledge to Abdul Rahman bin Auf, the pledge he made to the leadership of the state at that time, to be his approach to the approach of the two sheikhs. .

State of the Nation

It is noticeable in the era of Abu Bakr and Omar that their succession derived legitimacy from the community and were not a religious commandment, but they were two statesmen par excellence, Abu Bakr, in his program emphasized his commitment to the objectives of the message of Islam and the interest of society and maintained the prestige of the state, His program: The Aasat Vkomoni.

That is, my authority is from you and not from another place. Al-Faruq also said: If you see a distortion in Vkmoni.

This age-old mutation affirms that the state belongs to the community and is the author of the word. It derives authority not from God, and society has the right to judge the ruler if he deviates from what the community has promised and agreed upon.

It was very different with Osman, when the community wanted to isolate him because of his policy biased to the illiterate sons who dominated the joints of the state, explain the divinity of the position adopted by the parties of Islam today Sunni and Shiite, the Shiites see the guardian jurist position divine and a deputy for the Mahdi until his appearance, I have listened to the Egyptian Salafist movement for some days, saying that the ruler is unquestioned in his matter and does not have any authority over the issue of candidacy for the presidency.

Osman founded this culture and deity of power by saying: How to take off a shirt worn by God?!. He established an unprecedented and dangerous deviation in the concept of caliphate that continued to this day, until the attempts of Ali ibn Abi Talib were not as their philosophy of the Shiites as a project of human liberation, but the king Didanah, and has been silent about the custody of his son Hassan after him, and faced by Ibn Abbas, In the matter of the Bank of Kufa, he argued that the money of the Muslims has no right to him and God will ask for it. Ibn Abbas replied: Is God angry for the Muslims’ money and does not get angry for the blood they shed for power.

In light of this struggle for power and the division of Arabs and Muslims into Shiites, sects and the restoration of the conflict between Qusay under Islam, Muawiya, the shrewd Arab, managed to avenge his ancestors and regain a lost king who was never their right. The sons of the worst man in the history of Islam (Marwan bin al-Hakam) King of Udghars Olgari, and the killing of Islam and our holy place as a year of his death, who transformed him from a global project to liberate humanity into a project of the authority of the oligarchy.

The Umayyad, Abbasid, and Khomeinist sultans resorted today to the priests of religions to fabricate texts attributed to the Prophetic Sunnah falsely and falsely to legitimize their tyranny. The Umayyad era witnessed a new assassination of Islam, represented by the so-called codification of the Prophet’s Sunnah, which contributed to the assassination of the religion and its distortion and the triumph of tyranny against freedom. He devoted the principle of Islamic tyranny to Islam,

Our succession is a matter of precedence in the judgment of God and his destiny. The land is for God and I am His successor.

And when Omar bin al-Aziz wanted to restore Islam’s first biography after a debate with the Kharijites. The Umayyad party held an emergency meeting in which they decided to assassinate him and his wife’s wives for the task after its success. [14] ( [15] )

But the tyrannical Umayyad monarchy did it in the year of God and the law of the movement of history. The sons of Abbas used to work day and night to hide the king of Bat with a divine character. They succeeded in that night and avenged the evil of retaliation against the socially hated Umayyads and slaughtered them in a prophetic manner. , So that the father of Abbas the thief called the murderer to the abundance of the blood of the Umayyads, and exhumed their graves and burned their remains.

And the apparent name is the restoration of the king to the House of Prophecy persecuted the Prophet Alawites and practiced cruelty and injustice to the people and Nkloa scientists and innovators until the rule of God’s year and came to end at the hands of Hulaku.

After the end of the Abbasids, the conflict between the Umayyads and the Alawites was limited. Each sect adopted a social legitimacy called the sectarian conflict between Sunnis and Shiites, and since the Shiites had no ideology and to legitimize their demand for power, they borrowed the ideology of the Mu’tazili with some modification.

The most dangerous centuries

The second, third and fourth Hijri centuries were considered by the most dangerous centuries, in which they eliminated what is left of true Islam, and remained the formal rituals. In the second century was the codification of the year and the control of modern people until there was a religion parallel to the original religion. The oppressors played a role in its ignition. The conflict between the Mu’tazilah and the people of the revolution led to the death of the best of the nation’s scholars in a play called the “Fitna of the Creation of the Qur’an”, which was political in par excellence. The people of speech dominated the jurisprudential arena and were close to the rulers. In understanding Islam M Sunni, and put books faith to get rid of the political opposition under the pretext of violation of the doctrine of the nation.

In those centuries, the most important sects were established to date, from Ismailism to Nusseiriyah, Shi’a Jaafariyya, and Al Ajam came with their bishops, Muslims and their companions to put the books of Hadith which became a true competitor to the Qur’an.

The theory of the conqueror, which is said by most jurists today, was developed in the legal politics books, and a conflict between the remaining two sects of the descendants of Qusay ibn Kallab, and we were joined in spite of our noses as offspring of the Umayyads.

Then the division was divided and the division divided and the more awareness emerged in the community and they introduced new creeds, the Sunni people became sects to disbelieve some of them, and appeared Almataridip and Asharip and the people of the impact and Jahmih and revolutionary and Almtazdat, and all these sects, even if they agreed in the form of worship, but they differ in ideological belief.

The Alawite Shiites split into sects and sects, so that Shahristani counted the Shiite sects in his time to some (36) band, some of them for reasons of authoritarianism and the apparent belief in political and power.

All this happened in those centuries, which we cherish and see the finest centuries, and I see them the worst centuries, in which the scientists slaughtered their son and proud of them in front of the West today, and in our religion became Shiites and the sects of each party with joy.

And what happens all day is nothing but a rebound and a manifestation of the struggle of those centuries for power in the name of Islam, and do not believe those calls with the diplomatic tone that we are Muslims all of us, each party if the other managed to slaughter and eat it, and what Iran is doing or is only an expression and an expression of what I say, We have Islam, Shiite and Sunni Islam, Druze Islam, Alawi, Ismaili, Bahai, Qadiani, Salafi, Ash’ari, Sufi and Wahhabi. And can not accept one another and God is used to what they invent.

What work?

We, masters, suffer from a sectarian epidemic, either to cleanse and fortify and purify it, or to eliminate us to make an impact after an eye, and I wonder: Is not we team Rashid? Today Sunni religiosity is fighting for two sects:

First: the Muslim Brotherhood

They are the heirs of political Islam. They want to re-establish the caliphate and lead the society at any price, as shown by their behavior in the Arab Spring, and I think that the society has become aware of them and will not be allowed to kidnap their sacrifices, despite their media power and international alliances. Some secular intellectuals and politicians accept to play the role of the national analyst in the infiltration of the Muslim Brotherhood to dominate the society and the leadership of the state.

The second is contemporary Salafism

With their birth all distorted, from the base to the call up to the victory and the free of the Sham, and these, as we find, do not believe in national project and disbelieve citizenship, and their project transit to nationalism, in addition to being mercenaries driven by the support where he wants, and enjoy military pride and political misery and failed to recognize the concept of the modern state and its foundations , And believe in oppression, coercion and anti-world, in the imposition of Islam and the restoration of leadership over the nation of Islam.

The Shiite sect of Jaafari, which hijacked the entire Shi’a, especially after the victory of the Iranian revolution, and its interest and interest in eliminating or suppressing the Sunni Arabs, and exporting Shi’ism to the Arab depth through support for their Arab Shiite strongholds that are subject to the Persian project, or through supporting Shiite militiamen loyal to Iran and believing in the doctrine of the Wali al-Faqih.

Muslims are now the victims of a proxy war between two parties: the first is Sunni, the second is a Persian Shia backed by Iran, and our country and our children are only the firewood of that political conflict. The religion is innocent of the wolf’s innocence.

It is imperative for the people of the society to rise up to start a battle of awareness and guidance. Our existence, our societies, our nations and our nations are at a real crossroads, either to establish the state of citizenship in its deep sense and to rid religion of our authoritarian desires. Or we will remain a repository for the wastes of the world, sects and conflicts.

And here I mention steps to work each of them draft written my ideas:

  • The support of the Enlightenment and its strengthening of the secular movement is a real and not a tactical support for its exploitation in their battle against the Islamists.
  • True support for the current white dots in all parties.
  • The development of a realistic and real approach that illustrates the role of religion and its function in this age.
  • The removal of religion from the state; and the consolidation of the concept of state neutrality and culture.
  • The rupture with the heritage in terms of research in the rubble of solutions to our contemporary, and the creation of solutions to our tragedies of reality and the age we live.
  • Worship is not a subject of diligence, it has been saturated by the former research, but what other transactions and others even some of the doctrinal concepts need to diligence contemporary.
  • The establishment of civil society institutions are real institutions whose strategic objectives are to end the sectarian war and achieve a culture of citizenship.
  • Work seriously to establish a state of citizenship.
  • Combating tyranny and all the channels that life gives him.
  • Culture of participation and rejection of culture of estrangement.

References 

[1]The Peace of Westphalia (Peace of Westphalia) is a common name for the peace treaties negotiated in the cities of Osnabrück and Münster in Westphalia and signed on 15 May 1648 and 24 October 1648 and written in French. These treaties ended the 30-year war in the Holy Roman Empire (most of Germany’s territory today) and the 80-year war between Spain and the United Kingdom of Low Lands. They were signed by representatives of the Emperor of the Holy Roman Empire Ferdinand III (Habsburgs), the kingdoms of France, Spain, Sweden, the Republic of the Netherlands and the Protestant Emirates of the Holy Roman Empire. The Westphalia Peace is the first diplomatic agreement in modern times and has established a new system in Central Europe based on the principle of State sovereignty. The decisions of this conciliation became part of the constitutional laws of the Holy Roman Empire.

[2] Ibn Katheer: The beginning and the end 2/194.

[3] Burhan al-Din al-Halabi: Biography of Halabi. Dar Al Maarefa Beirut: 1/22.

[4] Ahmed Shibli: Biography: 1/127.

[5] See: al-Qurtubi, which includes the provisions of the Koran known as the interpretation of al-Qurtubi in his interpretation of the Friday surah.

[6] See what the three thinkers have talked about the struggle for Arab leadership in their three famous books.

[7] Mohammed bin Jarir al-Tabari: History of the nations and kings: 2/123.

[8] Ibn Hisham: Biography 1/123.

[9] Mohammed bin Jarir al-Tabari: History of the Nations and Kings: 2/120.

[10] See the book Kill Islam and sanctify the perpetrators of the writer Waddah Saib. Chapter: Who are Companions of the Prophet.

[11] Muhammad Abu Zahra: The Book of Imam Malik. In the front of the book.

[12] Ibn al-Ather: The Complete History: The Last Fifteenth Year.

[13] Masoudi: gold promoters and mineral minerals. The succession of Uthman ibn Affan.

[14] Supreme Hadi: Political Assassination in Islam. The assassination of Omar bin Abdul Aziz.Fifth Edition Dar Al-Midi: p.

[15] Ibn al-Jawzi: Biography of Omar bin Abdul Aziz: p: 277.

 

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