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Venerable and Deified Clergymen of the Muhammadans Are, in Fact, Criminals in the Sight of the Lord God – PART III

Venerable and Deified Clergymen of the Muhammadans Are, in Fact, Criminals in the Sight of the Lord God – PART III





Published in February 29, 2020

Translated by: Ahmed Fathy




Venerable and Deified Clergymen of the Muhammadans Are, in Fact, Criminals in the Sight of the Lord God – PART II

Getting to Know the Big Criminals, or Rulers and Clergymen, by Preaching them with the Phrase (Beware of God!)




1- If one preaches a small criminal or an ordinary criminal (so that he may adhere to piety and repent) by saying to him the phrase (Beware of God!), he might regret his crimes and feel sorry; this is because he knows that he is a criminal and there is a penalty waiting for him. In contrast, if one would say (Beware of God!) to one of the arrogant, big criminals (i.e., among clergymen/sheikhs or tyrannical rulers), he will take pride in his sins/crimes and will never admit being guilty; he may imprison or severely punish the citizen who advised him by quoting the Quranic phrase (Beware of God!). This is not a hypothesis; this is painful reality in the countries of the Muhammadans whose enthroned, tyrannical rulers close down local human rights organizations, because they voice the complaints of all types of victims especially those tortured in prisons, and turn a deaf ear to the international human rights organizations which demand the release of people unjustly detained and imprisoned and insist on stopping all types of torture while providing prisoners with care and humane conditions and treatment. Al-Sisi of Egypt, in his speeches, try to deceive the citizens with his words and tears as if he were the just Umayyad caliph Omar Ibn Abdul-Aziz; yet, once someone among his closest men discusses or questions Al-Sisi about what he does or says, Al-Sisi turns at once into Al-Hajaj Ibn Youssef the cruel Umayyad governor/vizier; both Al-Sisi and Al-Hajaj in our view, share some points especially in relation to savagery: Both men left prisoners to die of hunger, thirst, and cold weather amidst the direst conditions in their cells. The only difference is in number: Al-Hajaj killed more than 100 thousand prisoners that way (i.e., dying of hunger and thirst); Al-Sisi did the same with tens of imprisoned innocent youths; this serves as a warning to any other youths who might dare voice their protests within the political life in Egypt. Enthrone tyrants in the countries of the Muhammadans follow the steps of Al-Hajaj; democracies of the West preach them and warn them but they are never warned and they never take heed. The reason: the obsequious clergymen of Satan, who are the big criminals, hail such tyrants, endorse the crimes of such tyrants, and dance in the processions of such tyrants.  

2- The Lord God has mentioned in the Quran a tool that could be employed to get to know the big criminals, who are clergymen and enthroned rulers, which is to see their reaction when they are preached by the phrase (Beware of God!) to urge them to adhere to piety. The Lord God says the following in the Quran: "Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries. When he reaches power, he strives to spread corruption on earth, destroying properties and lives. God does not like corruption. And when he is told, “Beware of God,” his pride leads him to more sin. Hell is enough for him - a dreadful abode." (2:204-206).

2/1: In 2:204, the phrase (Among the people) means wherever there are human communities in all eras, such types of big criminals exist; i.e., those who intentionally misguide others. or instance, enthroned tyrants pronounce declarations to deceive citizens; sheikhs/clergymen of the terrestrial religions preach and sermonize to the masses, and since they serve the sultans/rulers, they are appointed as the 'beacons' of 'guidance' in the media; the number of masses and followers increase around such official clergymen and admire their sermons though they contain noting but falsehoods/lies/hadiths of the books of the terrestrial religions and this is not to mention narrating dreams/visions to deceive the masses; this verse applies to such polytheistic, ignorant masses: "So that the hearts of those who do not believe in the Hereafter may incline to it, and be content with it, and that they may perpetrate whatever they perpetrate." (6:113).

2/2: The Quranic phrase (Beware of God!) exposes the big criminals who are the obsequious sheikhs/clergymen serving their masters/rulers; their job entails preaching others and reminding them of God; yet, when clergymen are being preached by someone who says to them (Beware of God!), they haughtily take pride in their sins and commit more sins; they claim being infallible and guiltless; they never side with the Quranic Truth. They may severely punish those who tell them (Beware of God!) and those who indicate to them that their discourses/sermons contain hadiths and notions which contradict the Quran. the obsequious clergymen of Satan serve rulers and never expect or accept being criticized by anyone as if their assumed infallibility and protection against criticism are drawn from the power of rulers whom they serve. They punish severely their critics for daring to embarrass them in public; they are ignoramuses and hate to see those who are truly knowledgeable regarding the Quranic verses and any other fields (history, fiqh,...etc.). hence, corrupt clergymen diligently seek to remove true scholars from the arena to say and do anything without being  exposed as spreaders of corruption: "When he reaches power, he strives to spread corruption on earth, destroying properties and lives. God does not like corruption." (2:205).

2/3: Because of the fact that such clergymen of Satan are hypocrites, there are contradictions in their words and deeds which hare bound to emerge; they ascribe lies to the Lord God (to deceive the gullible masses who admire them and love their words as per 6:113) while claiming to be His 'representatives' but they are His enemies: "Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries." (2:204).


Secondly: examples from the events in the history of the Muhammadans when preaching piety was done using the phrase (Beware of God!):

1- Before his succeeding his father the Umayyad caliph Marwan Ibn Al-Hakam in Damascus, Abdul-Malik Ibn Marwan was a fiqh scholar and pupil who had many tutors in Yathreb where he lived. Yet, he crushed the movement of revolt led by Abdullah Ibn Al-Zubayr and assassinated him in 73 A.H. When the tyrannical caliph Abdul-Malik Ibn Marwan visited Yathreb in 75 A.H., he feared that he might be preached by his former tutor Saeed Ibn Al-Musayyab; hence, he delivered his famous speech that he would behead anyone who would tell him to beware of God; this means that Abdul-Malik Ibn Marwan in his speech announced himself as one of the big criminals who take pride in their sins and arrogantly commit more sins.

2- The Abbasid caliphate was a theocratic State; the Abbasid caliphs loved to preach and sermonize whenever possible; this was asserted during the reign of the second Abbasid caliph, Abou Jaffer Al-Mansour, who strengthened the burgeoning Abbasid State. This caliph was a big criminal who surrounded himself with obsequious sheikhs and fiqh scholars who were, in their turn, big criminals. Abou Jaffer Al-Mansour expected from them blind obedience. When the independent fiqh scholar Abou Hanifa flatly refused to obey the caliph and join his retinue and he announced his rejection of all hadiths and told his pupils that such hadiths are mere fabrications by  those sheikhs who aim to gratify the caliph, Abou Jaffer Al-Mansour had him murdered in prison in 150 A.H. Of course, a theocratic tyrant like Abou Jaffer Al-Mansour manipulated religion to consolidate his own power; he often played the role of a preacher and delivered sermons while weeping and crying; yet, his years of rule were filled with corruption, looting, and murdering. Abou Jaffer Al-Mansour belongs to this type of big criminals who are theocrats who manipulate eh name of religion and never allow anyone to compete with them in the same field; he never allowed anyone to preach him by saying (Beware of God!) as such preachers would jeopardize his political and religious 'legitimacy' and pose a threat to him since the masses might be incited to revolt against him after they would be convinced that he was an unjust, tyrannical ruler who did not apply 'Islam'. To exemplify this, we quote the following story about Abou Jaffer Al-Mansour from the many-volume book titled (Al-Muntazim) by the historian Ibn Al-Jawzy (vol. 7, p. 340-341). One day, Abou Jaffer Al-Mansour was delivering the Friday sermon inside the grand mosque of Baghdad; a man among the congregations stood up and preached the caliph by telling him that he preached what he never practiced: piety, integrity, and virtue; he told the caliph he should practice what he preached and be a role model of reforming oneself since he should repent of his sins and crimes. Abou Jaffer Al-Mansour interrupted the sermon and gazed at this man for a moment in silence; suddenly, he commanded his executioner, Abdul-Jabbar, to imprison this man who dared preach the caliph; Abou Jaffer Al-Mansour continued his sermon and performed the Friday noon prayers. Once he reached his palace, he commanded Abdul-Jabbar to entice the imprisoned man to take a large sum of money as a gift; if the man accepted it, he was a seeker of worldly possessions and his preaching would never be accepted and he would be severely punished by misusing religion to seek money, and if not, he was indeed a seeker of the Hereafter and his preaching would be accepted by the caliph. Thus, this test began by Abdul-Jabbar inside the prison cell of the man trying to convince him to accept the post of a judge serving the caliph who was unjust to his subjects so that, as a judge, he may be allowed a chance to apply and restore justice in Baghdad; after brief demurring and talking, the man readily accepted luxurious food plates, fine garments typical of supporters of the Abbasids, and assuming the post with a large salary; he also readily accepted a large money-gift sent to him by the caliph, or so claimed the executioner Abdul-Jabbar. A month later, he was led by Abdul-Jabber into a private audience with the caliph; the man entered while wearing a fine silk garment with ornaments and a dagger made of gold tied around his waist; he greeted the caliph with peace; the caliph returned the greeting to him and reminded him that he preached to him in public inside the grand mosque a month ago; the caliph asked him why he had changed his mind; the man stammered while saying he was wrong to say what he had said and that he was happy to serve the caliph in applying justice; Abou Jaffer Al-Mansour the foul-mouthed caliph told the man that his asshole had missed the hole; i.e., his plan had failed. The caliph rebuked him for uttering words of ascetic preachers while he sought nothing but money and position and other worldly glitters by tricking a caliph; he told him his likes deserve to be punished for preaching what they never practiced; Abou Jaffer Al-Mansour commanded Abdul-Jabbar, his executioner, to behead this imposter so that no other men would imitate him.           

3- At the same time, Abou Jaffer Al-Mansour respected ascetic fiqh scholars and preachers who never took money or wages for preaching and never sought power, fame, or glory as they sought only to gratify the Lord God to be among the winners in the Hereafter. This is exemplified (and again, we quote Al-Muntazim by Ibn Al-Jawzy) by his stance regarding an imam/thinker of Al-Mu'tazala group named Amr Ibn Obayd. Abou Jaffer Al-Mansour, during his youth within the Umayyad Era, was the pupil/disciple of the tutor Amr Ibn Obayd; this ascetic, pious man decided to distance himself from his former pupil once he became the second Abbasid caliph. Abou Jaffer Al-Mansour had to face the revolt of the Hashemites led by both M. Al-Nafs Al-Zakiyya (one of the descendants of Ali and Fatima) in Al-Hejaz region (where Mecca is situated) and by his brother, Ibrahim, in Iraq. Abou Jaffer Al-Mansour faced massive revolts in Hejaz and Iraq at the same time. News reached the caliph that Al-Nafs Al-Zakiyya sent a letter to Amr Ibn Obayd to invite him to join his revolt against injustice. The caliph moved to Basra and summoned his former tutor to interrogate him. The caliph in Basra was inside his royal tent and statesmen, courtiers, etc. waited outside it for the permission to meet the caliph; the caliph waited for the arrival of Amr Ibn Obayd who came while riding a donkey. Amr Ibn Obayd entered into the tent with his donkey without caring for any protocol or for any permission; the statesmen and courtiers were terrified by such insolence; their surprise increased as the main manservant of the caliph welcomed Amr Ibn Obayd warmly as per the command of Abou Jaffer Al-Mansour; after a long audience with the caliph, Amr Ibn Obayd got out of the tent while leaning on the main manservant of the caliph until he helped him mount his donkey; this main manservant narrated what occurred to the much surprised statesmen and courtiers: The caliph Abou Jaffer Al-Mansour welcomed his former tutor cordially and commanded some fodder to be given to his donkey; the caliph asked him if he would join the revolt of Al-Nafs Al-Zakiyya, and when Amr Ibn Obayd answered in the negative since he advocated peace and non-violence and he hated wars, saying he needed swear hypocritically and falsely in God's Holy Name to prove this since he never desired any worldly possessions as he lived in peace in his ascetic lifestyle and prolonged acts of worship, the face of the caliph was radiant with a smile (he knew this view of peace about his tutor) and beseeched Amr Ibn Obayd to preach and advise him; Amr Ibn Obayd quoted these Quranic verses to the caliph: "Have you not seen how your Lord dealt with Aad? Erum of the pillars. The like of which was never created in the land. And Thamood - those who carved the rocks in the valley. And Pharaoh of the Stakes. Those who committed excesses in the lands. And spread much corruption therein. So your Lord poured down upon them a scourge of torment. Your Lord is on the lookout." (89:6-14). Upon hearing this, Abou Jaffer Al-Mansur wept and cried as if he never read/heard these Quranic verses before; he beseeched Amr Ibn Obayd to preach him some more; he reminded the caliph that the throne reached him after the death of a caliph and it will desert him to another caliph one day when he dies; he told the caliph to beware of the Lord God and to reflect on the Resurrection Day. The caliph wept and cried for a longer while for fearing the Lord God. when the main manservant reproached Amr Ibn Obayd for troubling the caliph so much, the ascetic man rebuked the main manservant and his likes (i.e., flattering hypocrites) for never helping the caliph to adhere to piety and justice. When the caliph offered a gift of money (10 thousand dirhams) to Amr Ibn Obayd he refused to accept it; when the caliph swore he must accept the gift, Amr Ibn Obayd swore he would never take it; Al-Mahdi the young son of the caliph reproached Amr Ibn Obayd for his stance and swearing to reject the command of the caliph; Amr Ibn Obayd told Al-Mahdi that he was an old man who cannot atone for swearing by fasting for three days but his father, the caliph, was a strong man who can perform such atonement. The caliph admired his former tutor very much and beseeched him to request anything he needed; his tutor told him never to summon him ever again; his wish was granted and the caliph told Amr Ibn Obayd that he may leave in the peace of the Lord God. The caliph told those around him that all men he met always sought some service or some money from him as a caliph except Amr Ibn Obayd.    



 The above historical events can never be repeated in our modern era; this means that the Muhammadans are sinking lower, with the passage of time, into the recesses of tyranny, backwardness, and obscurantism.

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