Demons of Islam
© 2016-2017 John F. Rychlicki III Leilah Publications. All rights reserved.
The demonic roots of Islam branched out in the chaotic conspiratorial subversions of the earlier salaf-i (“devout ancestors, or pious predecessors”) of the Prophet Muhammad, and his sahabah (aṣ-ṣaḥābah, الصحابة meaning “the companions”). The integral cultural elitism in Islam that has nurtured violence and political subversion was modernized and integrated into the home of the Prophet Muhammad by Muhammad ibn ‘Abd al-Wahhab (1703 – 22 June 1792). Ibn ‘Abd al-Wahhab was a scholar from the Hanbali school of jurisprudence in Nejd, central Arabia.
Wahhab was concerned with the way the people of Nejd engaged in practices he considered polytheistic, such as praying to Islamic sahabah (saints, and companions); making pilgrimages to tombs and special mosques; venerating shrines, and using votive offerings. He was also concerned by what he viewed as a laxity in adhering to Islamic jurisprudence. Ibn ‘Abd al-Wahhab learned Islamic Hanbali theology under Muhammad Hayat al-Sindi in what is now Basra, Iraq. While instituting his violent reformist practices, Wahhab caught the ire of local tribal Sheikhs who forced him to flee.
Wahhab proceeded to Damascus, but because of his doctrines and he could not remain. Since he could not return to Medina or Mecca, he went back to the Najd of his father, Sheikh ‘Abd al-Wahhab, who was then still the ‘alim of the region. Both Wahhab’s brother Sheikh Suleiman ibn ‘Abd al-Wahhab and father opposed his reformist theology, going so far as to condemn him in published essays.
Ibn ‘Abd al-Wahhab was invited to settle in Arabian Diriyah by tribal chieftain Muhammad bin Saud. In 1744C.E. after some time in Diriyah, Wahhab’s powerful patron agreed that, together, they would bring the warring tribes of the Arabian Peninsula back to the “true” principles of Islam. According to historians, when they first met, bin Saud declared:
“This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to throw you out, we will never agree to expel you.” (- Madawi al-Rasheed, A History of Saudi Arabia: 16)
Muhammad ibn ‘Abd al-Wahhab replied:
“You are the settlement’s chief and wise man. I want you to grant me an oath that you will perform jihad (Struggle to spread Islam) against the unbelievers. In return you will be imam, leader of the Muslim community and I will be leader in religious matters.” (-Madawi al-Rasheed, A History of Saudi Arabia: 16)
Wahhab had a number of sons and daughters and married one of his daughters to Muhammad ibn Sa’ud, the tribal chieftain. His sons, Husayn, ‘Abd Allah and Ibrahim, became judges after their father. Even now, his sons, one after another, hold religious offices in Saudi Arabia. Muhammad ibn Saud fulfilled the demonic pact by leading armies into Nejdi towns and villages to eradicate rival Sh’ia practices. Saud’s jihad rallied the Nejdi tribes to the Al Saud-Wahhabiyya. By 1765 Muhammad ibn Saud had established Wahhabism–and with it the kingdom of his family and Wahhab’s children–over Nejd.
After Muhammad ibn Saud died in 1765, his son, Abd’al Aziz, continued the Wahhabi advance. In 1801 the Al Saud-Wahhabi armies sacked Karbala, the Shi’a shrine in eastern Iraq that commemorates the death of Husayn. In 1803 they took control of the Hijaz. The Ottoman Turks, the most dominant political institution in the Islamic world in the era, refused to concede Hijaz to local chieftains. At the beginning of the nineteenth century, the Ottomans were not in a position to recapture the Hijaz, because the empire had been in decline and overextended for more than two centuries.
The core of Ibn ‘Abd al-Wahhab’s violent teachings are found in two of his more popular books, Kitab at-Tawhid (The Book of the Unity of God), and the Kashf ush-Shubuhaat (Clarification of the Doubts). To ensure Wahhab’s community would enjoin his “reformist” degenerate religion moral enforcers known as mutawwiin (literally, “those who volunteer or obey”) have been integral to the Wahhabi movement since its conquest of the Arabian Peninsula. Mutawwiin have served as missionaries, as enforcers of public morals, and public “administrators” of Islam. Wahhab had died in 1792 but his ideology would infest Islam, reconstituting its demonic and jihadist origins on the Arabian Peninsula.
In the first quarter of the nineteenth century, forcing the Arabian tribes to submit to Wahhabism was an asset to Abd al Aziz in forging cohesion among the peninsula. Wahhab revived the notion of a community of zealots, united by their submission to Allah. Wahhabism helped to forge a sense of religious identity that superseded parochial loyalties. By abolishing the tribute paid by inferior tribes to militarily superior tribes, Wahhab’s patron, Abd al Aziz, undercut tribal hierarchies of power and made devotion to Islam and to himself as the rightly guided Islamic caliph the one axis that would reestablish Islam in the new Kingdom, and across the world.
Abdulaziz ibn Saud (ruled 1932–1953) deployed Wahhabism as a religious and political network of uniting the Peninsula’s tribes. Submission to Allah’s absolute will, as interpreted by Wahhabism and upheld by the House of Saud became a jihad. Wahhabism served Saud’s descendants in the ruling family as a bulwark against Arab Nationalist rivals like Egypt, Syria, and Iraq, who were supported by the Soviets during the 1960s and 1970s. Faced with that rise of secularism and fueled by oil money, King Faisal ibn Abdulaziz al-Saud (ruled 1964–1975) decided the propaganda of Wahhabism, which proclaims the Kingdom of Saudi Arabia as the sole rightful defender of Islam, would become the long-term strategy for Islamic subversion.
The demonic and occult origins of Wahhabist and Salafi Islam intertwine with the jihadist and purist teachings of a network of theologians, the foremost Ibn Taymiyyah. Ibn Taymiyyah is the epithet and title of Abu’l-‘Abbas Taqi ad-Din Ahmad ibn ‘Abd al-Halim. He was born in the territory of Harran in present-day Turkey. Ibn Taymiyyah migrated with his father to Damascus, Syria, and there he acquired scholarship in religion and jurisprudence.
In many ideological and intellectual issues, he held abhorrent and radical views towards non-Muslims, Sufi and Shi’a Muslims. Ibn Taymiyyah believed in anthropomorphism, concerning Allah maintaining that Allah has a hand, foot, eye, tongue and mouth, and occupies a space in Jannah, the highest level of Paradise. In order to prove his case, he resorted to the literal text of Qur’anic verses, maintaining that Allah is sitting on a throne in Jannah.
Sufism, a society of initiated mystics that predates Islam, is the Arabic parent of Freemasonry, the true “Eastern Star” of the Western Mystery Schools. The Arabic word for Mason, is al’Banna, “builder.” The fundamental word for the Royal Arch School of Masonry is Jahbulon, composed usually of the Hebrew letters, Aleph, Beth, and Lamed – A, B, and L. According to The Rev. Canon Richard Tydeman, in an address to the Supreme Grand Chapter of England on 13 November 1985, the word is a compound of three Hebrew terms: יהּJah, I AM, which indicates eternal existence, בּעלB’El, on high, in heaven) and און On, strength; pronouncing three aspects or qualities of Deity, namely Eternal Existence, Transcendence, and Omnipotence and equating to The True and Living God.
According to Stephen Knight, following Walton Hannah, the word is a compound of the names of three gods worshipped in the ancient Middle East: Yahweh/Ja, Baal, and On, a name in Genesis in the Bible in Potiphar priest of On; thought in older times to be a name of Osiris. The letters A, B, and L represent the Islamic watchword al’Banna. To the Sufi builders, the word intimates initiation and the three letters symbolize key meditation postures. A, alif, is the kneeling posture. The second letter, B, ba, is symbolic of prostration and concentration. The third letter, L, lam in Arabic is shaped like a rope. To the Freemason, lam means ‘the rope which binds all in initiation.’
The letters alif, ba, and lam according to the mystic Abjad table when added together produce the sum of 33. Alif ﺎ = 1, ba ﺐ = 2, and lam ل = 30. According to the Sufi builders, this code is an intimation of the letter Q, the Masonic letter ‘G,’ inscribed by the builders with a pentagram. Orthodox Islam, both Sunni and Shi’a generally prohibit the practice of Freemasonry, and forbid Muslims to join Masonic Lodges in Arab nations with a sharīʿah legal system, An influential body interpreting Islamic Law correlating interfaith dialogue is the Islamic Jurisdictional College. At its meeting on 15 July 1978, it issued an opinion concerning “The Freemasons’ Organization.” The IJC declared: “After complete research concerning this organization, based on written accounts from many sources, we have determined that:
Freemasonry is a clandestine organization, which conceals or reveals its system, depending on the circumstances. Its actual principles are hidden from members, except for chosen members of its higher degrees.
The members of the organization, worldwide, are drawn from men without preference for their religion, faith, or sect.
The organization attracts members based on providing personal benefits. It traps men into being politically active, and its aims are unjust.
New members participate in ceremonies of different names and symbols, and are frightened from disobeying its regulations and orders.
Members are free to practice their religion, but only members who are atheists are promoted to its higher degrees, based on how much they are willing to serve its dangerous principles and plans.
It is a political organization. It has served all revolutions, military and political transformations. In all dangerous changes, a relation to this organization appears either exposed or veiled.
It is a Jewish Organization in its roots. Its secret higher international administrative board are Jews and it promotes Zionist activities.
Its primary objectives are the distraction of all religions and it distracts Muslims from Islam.
It tries to recruit influential financial, political, social, or scientific people to utilize them. It does not consider applicants it cannot utilize. It recruits kings, prime ministers, high government officials and similar individuals.
It has branches under different names as a camouflage, so people cannot trace its activities, especially if the name of “Freemasonry” has opposition. These hidden branches are known as Lions, Rotary and others. They have wicked principles that completely contradict the rules of Islam. There is a clear relationship between Freemasonry, Judaism, and International Zionism. It has controlled the activities of high Arab officials in the Palestinian problem. It has limited their duties, obligations, and activities for the benefit of Judaism and International Zionism.”
The Society of the Muslim Brothers chartered in 1928 in Cairo, Egypt by the Islamic scholar and schoolteacher Sheikh Hasan Ahmed Abdel Rahman Muhammed al’Banna. When Hasan al’Banna was twelve years old, he became a student of the Hasafiya Sufi order, becoming a fully initiated member in 1922. Banna’s father was as student of Abduh, and himself was greatly influenced by Rashid Rida’s Salafi fundamentalism. The Muslim Brotherhood originated as a religious social organization, tutoring the illiterate, establishing charitable hospitals and providing endowment for local enterprises. As the Brotherhood’s social influence widened starting in 1936, it began stridently opposing British colonialism in Egypt.
In 1952 the Egyptian monarch King Farouk I was overthrown by nationalist military officers led by Colonel Gamel Abdel Nasser and General Muhammad Naguib supported by the Brotherhood. On 26 October, an assassination attempt was carried out against Nasser during a rally in Alexandria. The attempt to assassinate Nasser was suspected by the Brotherhood. This led to the regime acting against the Brotherhood, executing Brotherhood leaders on 9 December in 1954. The Brotherhood was banned and this time thousands of its members were imprisoned, many of them held for years in prisons and concentration camps, and tortured. On February 12, 1949 in Cairo, al’Banna who was a Freemason, was assassinated.
The influence of Freemasonry in Egypt and Arab countries struggling with post-colonial revolutionary sentiment cannot be overlooked. Hanna Abi Rashid, chief of the masonic lodge in Beirut, wrote: “Jamaluddin al’Afghani was the chief of the masonic lodge in Egypt, which had about three hundred members, most of whom were scholars and state officials. After him, the leading master Muhammad ‘Abduh became the chief. ‘Abduh was a leading freemason. No one can deny that he has spread the masonic spirit in Arab countries.” [Da’irat al’maarif al’masoniyya, p. 197, Beirut, 1381/1961.] “As revealed by Abduh, al’Afghani developed in his students a practical inclination: he encouraged them to engage in the publication of magazines, to put in motion a current of opinion and to join, like he himself did, the masonic lodges of French inspiration.” (Tariq Ramadan, Aux Sources du Renouveau musulman, D’al-Alfghani a Hassan al’Banna un siecle de reformisme islamique, Paris: 1998, p. 54)
“At the same time Afghani started to introduce himself into the French circles of freemasonry. He introduced, as we have seen, the Egyptian intellectuals of his entourage who were to be, later, the principal actors of the ‘Urabi Revolution. These circles had a crucial importance for al-Afghani: not only because they allowed him to spread his ideas but also because he was able to meet with influential people in the political environment. Thus we can affirm, without any doubt, that this is the period, in which al’Afghani, thanks to the recognition and to the personal engagement in the creation of an associative body conceived on the model of the masonic circles, was able to accentuate his involvement in establishing political influence and alliance with the powers.” (ibid., p. 85)
“In this period Afghani came forward as a political figure in two ways: by using a Freemasonic lodge as a vehicle for political intrigue and change, and by influencing people through oratory.” (Ali Rahnema, Pioneers of Islamic Revival, London: 1979, p. 17) “The Documents corroborate and help to date Afghani’s membership and activity in the freemasons of Egypt….Most discussions of Afghani’s masonic activity begin it in 1877 or 1878, but the Documents include a letter from him applying for membership in a masonic lodge which dates from the spring of 1875 and a note saying he had entered a lodge in Muharram 1293/February 1876. Unfortunately the name or rite of the lodge is not included. The Documents also include invitations to sessions of Italian lodges from early 1877 through 1879 and documents beginning in January 1877, from the Eastern Star Lodge, which was affiliated with the Grand Lodge of England….The lodge, with al’Afghani as its leader, was to become an important instrument in the growing Egyptian crisis of 1878 and 1879.” (Nikki R. Keddie, Sayyid Jamaluddin al’Afghani,” Berkeley: 1972, p. 92)
After the attempted assassination of Nasser in 1954, the Egyptian government used the incident to justify political oppression of the Muslim Brotherhood, imprisoning a young Sayyid Qutb and many members for their vocal opposition to the Nasser regime. Sayyid Qutb was prolific author, tutor, Islamic theologian, poet, and leading scholar of the Egyptian Muslim Brotherhood in the 1950s and ‘60s. Qutb died during his imprisonment in 1966.
Mohammed Qutb, Sayyid’s brother, along with other prisoners in the Muslim Brotherhood, took political refuge under CIA sponsorship in Saudi Arabia following Nasser’s crackdown. He was given different official positions at Saudi universities to teach and to carry out the mission of the Muslim Brotherhood. While in Saudi Arabia, Mohammed Qutb conceived of the organization now known as the World Assembly of Muslim Youth (WAMY), which was established in 1972, thanks to large donations from the wealthy Saudi bin Laden family.
Sayyid Qutb synchronized the core theological doctrines of modern Islamic theology: the Kharijites’ takfir, ibn Taymiyya’s fatwas and social prescriptions, Rashid Rida’s salafism, Maududi’s concept of the contemporary jahiliyya and Hassan al’Banna’s political activism. Mohammed Qutb taught at Mecca’s Umm al’Qura University, and King Abdul’aziz University in Jeddah. One of his fellow students was an aspiring Egyptian doctor, Ayman al ’Zawahiri. He eventually became one of Egyptian Islamic Jihad’s strategic managers and recruiter. While attending King Abdul Aziz University in Jeddah, Osama bin Laden also became acquainted with Mohammed Qutb, and initiated into the Muslim Brotherhood.
In 1979, Bin Laden left Saudi Arabia, being one of the first Arabs to join mujahedeen fighting against Soviet invasion in Afghanistan. Osama Bin Laden, at just twenty-two years of age, established the MAK, the Maktab al’Khidamat, or the Mujahedeen Services Bureau, based in Peshawar, Pakistan. George Bush Sr., as vice president under President Ronald Reagan, was in charge of the covert operations that supported the MAK. The MAK was nurtured by Pakistan’s ISI, Inter-Services Intelligence, and linked up with Pakistan’s Muslim Brotherhood organization, the Jamaat-e Islami, founded by Abul Ala Maududi, to recruit mujahedeen in Afghanistan.
By the late 1980s, the Maktab al’Khidamat expanded in fifty countries around the world. Osama bin Laden then recognized that prospective Mujahedeen of the Maktab al’Khidamat did not have any military or intelligence training, and established the Bayt al’Ansar in Peshawar, Pakistan as a central training base, or al ’Qaeda.
The terrorists that carried out the September 11 attacks, the very same mujahedeen that waged guerilla warfare against Soviet invasion during the 1980s, were bankrolled by the Central Intelligence Agency, and the Bank of Credit and Commerce International founded by Pakistani financier Agha Hasan Abedi, himself a Freemason and occultist.
BCCI launched an international monopoly with its purchase in 1976 of 85% of the Banque de Commerce et Placements (BCP) of Geneva, Switzerland. After the BCCI liquidated this bank, it installed Alfred Hartmann as chief executive. Hartmann then became the chief financial officer for BCC Holding and was affiliated with the Rothschild family, sitting on the board of directors of N.M. Rothschild & Sons, London, and president of Rothschild Bank AG of Zurich. BCCI was initially incorporated in Luxembourg, famous for its lax banking restrictions, and soon branches and holding companies sprouted up around the globe: in the Cayman Islands, the Netherlands Antilles, Hong Kong, Abu Dhabi, and Washington DC. BCCI’s main route of investment was financing Israeli arms into Afghanistan during the Soviet invasion.
Eighty percent of the 1,200 mosques operating in the US were constructed after 2001, the majority of which supported by Saudi financing. Saudi financial patronage, Wahhabi influence over Islamic institutions is considerable by 2003, according to testimony before the US Senate. Thousands of publications, published by the Saudi government and its religious networks, is filled with violent hatred toward Christians, Jews, and other Americans. Their religious ideology disseminated across the country by 2006, according to a Freedom House report, a Washington-based NGO.
The nonpartisan report concluded that “the Saudi government propaganda examined reflects a totalitarian ideology of hatred that can incite to violence.” By 2013, 75 percent of North American Islamic centers relied on Wahhabi preachers who promote anti-Western ideas in person and online through their sermons and through the Saudi-produced literature. This subversive literature is a trigger to often well-educated Muslims who cross the threshold into violent totalitarian religious ideology; sprouting countless radical insurgent websites from Sheikh Google and Sheikh Twitter.
Since 2011, between 100 and 150 new mosques are at various stages of planning and construction across the United States. Financial assistance for these “expansion projects” comes from “foreign organizations,” as US government sources suspect that much of the funding is actually funneled from Saudi sources through difficult-to-track chains of bank accounts and person-to-person cash transfers via PayPal and other software.
The issue of religious extremism and violence has taken the leading role upon the comedic tragedy of the world stage. Through various subversive and insurgent political, financial, social, and cultural networks in Islam significantly contribute to the rise of ruin and global war in fundamentalist Islam. The truth is that the religious dimension of this ruinous violence has its origins not in Wahhabi and Salafist theology; but in the origins of Islam.