Chapter 30

They have tightened the knot of brotherhood between themselves and the apostate Christians and Jews, while Allah has firmly established enmity between us and those who harbor disbelief, the people of empty rhetoric. We are free from all those who commit disbelief; therefore, there is no agreement or common ground between us and them. ¶

Based on this, the Nusayri sect is a disbelieving sect that is at war with Islam and the Muslims. Therefore, it is obligatory upon Muslims to show enmity toward them, and it is forbidden (haram) for them to show them allegiance (muwalat). Whoever allies with them or supports them is one of them. Allah the Almighty says: 'And whoever among you allies himself with them, then he is indeed one of them. Verily, Allah guides not the people who are Zalimun (polytheists and wrongdoers).' (Surah Al-Ma'idah, 51). ¶

Except for those among them who repent, turn to the truth, and enter into the authentic Islam; such a person is then among the Muslims and deserves the brotherhood of Islam and the allegiance of the Muslims, for Islam erases what came before it. And Allah is the Granter of success and the Guide to the Straight Path. ¶

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Persia(1). End quote. It appears that the Druze are from the ancient Ismaili sects, but they emerged as a new sect when their leader, Hamza ibn Ali, proclaimed the divinity of al-Hakim bi-Amr Allah in the year 408 AH. Dr. Muhammad Kamil Hussein states: Historians mention three great missionaries who founded this sect, and they are:- ¶

1. Al-Hasan al-Farghani - known as 'al-Akhram'. He was killed a few days after the appearance of the call to the divinity of al-Hakim bi-Amr Allah by a Sunni Muslim man in the year 408 AH. ¶

2. Hamza ibn Ali ibn Ahmad al-Zawzani - known as 'al-Labbad'. He was of Persian origin from Zawzan, between Nishapur and Herat. ¶

3. Abu Abdullah Muhammad ibn Ismail al-Darazi - known as 'Anushtagin' or 'Nushtagin'. He was one of the followers of Hamza ibn Ali ibn Ahmad, but he rebelled against him, wanting to monopolize the leadership. He hastened to reveal the doctrine and did not listen to the advice given by Hamza to be patient and not to deviate from his obedience(2). End quote. ¶

Muhammad ibn Ismail al-Darazi declared the divinity of al-Hakim bi-Amr Allah at the Al-Azhar Mosque in Cairo. When the people rose up against him and intended to kill him, al-Hakim declared his disavowal of him, while at the same time protecting him, until he died in the year 410 AH. It is said that he was killed by an agreement between al-Hakim and Hamza ibn Ali ibn Ahmad so that the path would be clear for Hamza's mission without any rival(3). ¶

The Druze attack Muhammad ibn Ismail al-Darazi, even though they are attributed to him. Hamza ibn Ali maintains an attitude of hostility towards Nushtagin al-Darazi, al-Bardai, and their companions. Hamza ibn Ali describes Nushtagin al-Darazi as ignorant, stating: That... ¶

That which you demand to be revealed is beyond your capacity, nor do you have the power to perform it. Then he says: '(For the spirit is true knowledge and you are empty-handed of it. If you claim faith, then acknowledge my Imamate as you acknowledged it before, so that you may address the people of the Zabur from their Zabur, the people of the Torah from their Torah, the people of the Quran and Revelation, the people of the Batin (inner meaning) from their own interpretation, the people of logic from the spheres and heavens, and from rational proofs derived from their own selves, until the flaws in what each of them possesses of their religion become clear to them).' ¶

The Druze creed resembles the Nusayri creed, as it incorporates a mixture of esoteric (Batini) interpretations. He—meaning Hamza ibn Ali—claims to have a connection with God, using the terminology of the Christians, saying: '(My messengers are connected via epistles and documents to the Divine Presence, from which nothing is hidden, neither in secret nor in public).' Then he claims to have listened to the Imam whom he deifies, saying: '(Written in the month of Sha'ban al-Thani of the year of the servant of our Master, may His remembrance be glorified, and His chosen one, Hamza ibn Ali ibn Ahmad).' He then asserts the divinity of al-Hakim bi-Amr Allah, as he repeats the phrase 'our Master, may His remembrance be glorified' dozens of times in each of his epistles, attributing to him all the attributes belonging to God. In his epistle titled 'Nuskhat Sijill al-Mujtaba', he stated the following: '(From the servant of our Master and His slave, Hamza ibn Ali ibn Ahmad, the guide of the responders, the avenger against the polytheists, the hypocrites, and the oath-breakers, by the sword of our Master, the Commander of the Faithful, may His remembrance be glorified and His authority be strengthened; He is the One, we seek no help from any other, and we hope for no mercy from anyone but Him).' ¶

And in the twenty-second epistle, there is a claim of divinity, the use of attributes of predestination and governance, incoherent babbling of clear kufr (disbelief), and a display of the bitter hatred harbored by this misguided and misguiding individual. ¶

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They have two religious leaders called 'Sheikhs of the Uqqal' (the wise/learned). The Uqqal are distinguished by their attire, as they wear a white cylindrical turban, a qaba (tunic), and a dark blue abaya (cloak). The Uqqal are required to possess traits distinct from the 'Juhhal' (the ignorant/commoners), and thus they are expected to maintain a degree of asceticism, chastity, virtue, and devotion. ¶

2. As for the 'Juhhal', they are the rest of the members of the Druze sect. They are not permitted to read the Druze epistles nor the Holy Quran, though they are allowed to study some commentaries on the Druze epistles. While the Juhhal are also expected to uphold virtues and truthfulness, they are granted leniency regarding many matters that are forbidden to the Uqqal, and they have their own specific attire. ¶

Among the common beliefs of the Druze is the doctrine of transmigration of souls (reincarnation); the souls of the virtuous are believed to transmigrate into newborns, while the souls of the wicked transmigrate into the bodies of dogs. (1) ¶

The Druze believe in the existence of an Imam Mahdi for them, just as the Twelver Shia do. Therefore, Hamza ibn Ali wrote a treatise on this subject in which he stated: 'And to those who doubted the existence of the Qaim al-Zaman (the Establisher of the Age).' (2) He said elsewhere: 'It has reached me that you have fallen into weakness in your religion and doubt regarding your Sahib al-Zaman (Master of the Age).' (3) He then claims the Imamate for himself, stating: 'And the Imam is the servant of our Mawla—glorified be His mention—and His thrall, Hamza ibn Ali ibn Ahmad—the guide of the believers and the avenger against the polytheists.' (4) ¶

The Druze belief regarding the Companions of the Messenger of Allah ﷺ and those who followed them in righteousness is... ¶

This departs from the outlook of the esoteric sects (Batinis), as Hamza bin Ali mentions the companions of the Messenger of Allah ﷺ by description and name, saying: 'Indeed, the Nasibis will come with two iron hoops in the ear of each one of them.' Then he says that they are the Jews of the Ummah of Muhammad, and at other times he says: 'They are the polytheists and they are the Christians of the Ummah of Muhammad.' Then he claims, according to his false assumption, that 'Abu Bakr, Umar, and Uthman' will be brought and it will be said to them: 'You were learned and you acquired knowledge, then you overcame the rightful master, imitated his close allies, and claimed what was not rightfully yours.' Then he addresses the Tabi'in (successors) among the jurists and hadith scholars, saying: 'Muslims have held beliefs of Imamate regarding many scholars, such as Al-Shafi'i, Abu Hanifa, Malik, Sufyan al-Thawri, and others, the explanation of which would be long. They only called them Imams because, through their statements, they forbid the haram and permit the halal, and they followed them, so the term Imamate was applied to them. Thus, these people I have mentioned, each one of them is an Imam for those who obey him, follow him, and accept from him... so fight them with your hearts and renounce what they believe regarding our Mawla (the Almighty).' (End quote) ¶

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) was asked about the Druze, and he replied: ¶

'There is no disagreement among Muslims regarding the kufr (disbelief) of these people. In fact, whoever doubts their kufr is a kafir like them. They are even more misguided than the Jews, Christians, and polytheists. It is not permissible to eat their food, nor to marry their women, and it is permissible to seize their wealth and women, because they are apostate heretics who are to be killed wherever they are found. It is not permissible for a Muslim to employ them, and it is obligatory to execute their scholars so they do not misguide others. Sitting with them is forbidden, except for one who is admonishing them and calling them to Islam. It is forbidden for Muslim rulers to seek their assistance or to permit them to continue in their state.' (End quote) ¶

This is a brief summary regarding the Druze sect, their beliefs, and their ruling in the view of Islam and Muslims. As for contemporary Druze, I do not know what their position is regarding the belief held by their predecessors, nor to what extent they adhere to it or believe in it. In any case, whoever adheres to such absurd beliefs, his ruling is that of kufr (disbelief) and expulsion from the circle of Islam. In such a case, he is to be treated with the enmity shown toward disbelievers, and he is to be dealt with as apostates are dealt with. Many contemporary Druze ally themselves with the enemies of Islam against the Muslims, and the backbone of the Israeli army is composed of Druze (1). ¶

In Syria, the Ba'ath Party and its Nusayri leaders relied on the Druze and cooperated with them until the Nusayris reached power. Then, they turned against the senior Druze leaders, excluded them, and killed those among them whom they killed, such as Major Salim Hatum, whom the Nusayris executed in the year 1967 AD (2). ¶

Therefore, whoever takes the disbelievers as allies or holds a belief of kufr, it is mandatory to show enmity toward him and declare disavowal of him, whether he is from these sects or others. We have sufficed with mentioning these four sects because the rest of the sects do not fall outside the scope of these sects. Based on this, the remaining sects can be assessed and given the same ruling when their beliefs and characteristics align. ¶

And Allah is the Guardian of success and the Guide to the straight path. (1) See: 'Aqidat al-Druze, p. 265. (2) See: Hasilat al-Inqilabat al-Thawriyya fi Ba'd al-Aqtar al-'Arabiyya, by Muhammad Sa'id, pp. 175-181. ¶

Chapter Four: Loyalty to and Enmity towards the Disbelievers. Under this chapter, there are four sections as follows: 1. Section One: The methodology of dealing with the disbelievers. 2. Section Two: Manifestations of loyalty to the disbelievers. 3. Section Three: The consequences resulting from loyalty to the disbelievers. 4. Section Four: The current reality of Muslims regarding loyalty to the believers and enmity towards the disbelievers. ¶

Your letter has been received, in which you have expressed your thoughts. May Allah Almighty grant you the best of rewards. The answers to your questions are provided below: ¶

1. The answer to your question is that every human being should hold themselves accountable for their own deeds. 2. Secondly, we must treat one another with kindness and good conduct. ¶

It is hoped that you have received the answers to your questions. ¶

Was-salam (Peace), Servant of the Religion ¶

Chapter One: The Methodology of Dealing with Disbelievers (Kuffar). It includes the following sections: 1. First Section: Islam between the claims of intolerance and tolerance towards the disbelievers. 2. Second Section: The concept of war and peace in Islam. 3. Third Section: The Muslims' treatment of the Ahl al-Dhimmah (protected people) and the Mu'ahideen (those under covenant) in the Abode of Islam (Dar al-Islam). 4. Fourth Section: The Muslims' treatment of neutral disbelievers. 5. Fifth Section: The Muslims' treatment of belligerent disbelievers (al-Kuffar al-Muharibeen). - First Branch: Belligerents among the polytheists (Ahl al-Awthan). - Second Branch: Belligerents among the Jews. - Third Branch: Belligerents among the Christians. ¶

Shariah Muhammad ibn Abd al-Wahhab Authored by: Mawlawi Muhammad Ibrahim Mir Sialkoti ¶

First Topic: Islam between the Claim of Intolerance and Tolerance toward Disbelievers ¶

It may occur to some, through what has been presented regarding the subject of 'Loyalty and Disavowal' (al-muwalat wal-mu'adat) in Islam, that Islam commands withdrawal and isolation from non-Muslims, and that it trains its followers to harbor malice and hatred toward them, and that its followers are bigoted toward themselves and those of their own creed without regarding the rights of other groups. Undoubtedly, this erroneous understanding stems from ignorance or deep-seated malice aimed at disparaging Islam and Muslims. Otherwise, the reality is that no principle in the entire universe, throughout its long history, has been as tolerant of its enemies or treated them with as much justice as the Islamic religion. This is not merely a claim but a reality to which history bears witness and events demonstrate. When the Messenger (peace be upon him) established the Islamic state in Medina, there were three Jewish tribes residing there: Banu Qurayza, Banu Qaynuqa, and Banu Nadir. Had the Messenger (peace be upon him) not possessed this characteristic, he would not have needed to sign a treaty of cooperation and good neighborliness with them, and he could have treated them as the Communists treated their opponents in Russia, Czechoslovakia, and other countries. ¶

It is to impose upon the world a choice between two alternatives with no third option: absolute subjugation or death. Whoever studies the texts of the treaty between the Messenger of Allah (ﷺ) and the Jews knows with absolute certainty that Islam is just toward the People of the Book. In the Prophetic document concluded between the Emigrants (Muhajirun) and the Helpers (Ansar), through which the Messenger of Allah (ﷺ) established a truce with the Jews, it is written: 'The Jews have their religion, and the Muslims have their religion... there shall be mutual aid between them against whoever wars against them, and there shall be mutual counsel and righteousness, not sin... whoever goes forth is safe, and whoever remains is safe, except for one who commits oppression or sin' (1). The Conquest of Mecca is a clear proof and shining evidence of the tolerance of Islam and its mercy toward its enemies. Has history ever known a group that was overcome, driven out of its land, persecuted in person and property, and yet when it gained the power to return to its homes and attained victory over its adversaries, it did not reach out with evil nor take revenge? Has it ever been known in history that two enemies meet after a long, bitter, and blood-soaked struggle, and there is neither grudge nor hatred in their meeting? It is the eternal spirit of Islam, which seeks to defend Islam more than it seeks to defend the ego or self. It is the merciful leadership, even toward those who were yesterday its enemies. The Quraish gathered around the Messenger of Allah (ﷺ) in astonishment and submission, with a struggle between fear and hope within every soul, until the Messenger of Allah (ﷺ) called out to them: 'What do you think I am going to do with you?' They replied: 'A noble brother and the son of a noble brother.' The Messenger of Allah (ﷺ) said to them: 'Go, for you are the freed ones.' This was the entire account between the victorious army and the people of Mecca who had surrendered (2). ¶

He is the Messenger of Allah (peace be upon him), the caller to the faith whose soul found no path for hatred toward those who resisted him. After twenty-one years of struggle between him and them—during which they left no path untried to eliminate him, his followers, and his message—when victory was achieved and their capital was conquered, he did nothing more than seek forgiveness for them and grant them their freedom. This could only proceed from a noble Messenger who did not seek kingship or dominion through his message, but whom Allah intended to be a guide and a conqueror of minds and hearts. ¶

In a letter the Prophet (peace be upon him) wrote to the bishops of Najran, he stated: 'In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad the Prophet to Bishop Abu al-Harith, the bishops of Najran, their priests, their monks, and all that is under their hands, be it small or great! The protection of Allah and His Messenger is upon them: no bishop shall be removed from his bishopric, no monk from his monasticism, and no priest from his priesthood. None of their rights, their authority, or their status shall be altered. The protection of Allah and His Messenger shall remain forever, as long as they act righteously and remain sincere, neither being oppressed nor acting as oppressors.' ¶

This document illustrates the extent of tolerance toward the Christians and the respect for their rights, ensuring they would neither be oppressed nor oppress others. The Caliphs of the Messenger of Allah (peace be upon him) and his noble Companions followed this path. Thus, when the Muslims conquered Egypt, Amr ibn al-Aas (may Allah be pleased with him) wrote with his own hand a guarantee of safety for the Patriarch Benjamin and restored him to his seat after an absence of about thirteen years, and Amr ordered that he be given the best reception upon his arrival from Alexandria. Similarly, when the great commander Salah ad-Din al-Ayyubi succeeded in defeating the Crusaders after ninety years of massacres, treachery, and corruption on earth, he did not treat them in kind. When the Christian garrison surrendered to him, he granted them safety for their lives, even though they numbered more than one hundred thousand, and allowed them to depart in peace. ¶

And he made peace with them, granting them a forty-day grace period to depart. He tended to their wounded, nursed their sick, and allowed them to carry away the movable property they could transport.(1)\n\nWhen the Tatar commander Qutlugh Shah attacked Damascus and took captive a number of Muslims and Dhimmis (non-Muslim subjects) from among the Jews and Christians, Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) went with a group of scholars and demanded the release of the captives. The Tatar commander allowed for the release of the Muslim captives only, excluding the others. The Sheikh and his companions refused and said, 'We must secure the release of all captives; they are our Dhimmis. We will not accept the retention of any captive, whether from the people of our faith or from the protected people (Ahl al-Dhimmah), for they have the same rights as we do, and the same obligations as we do.' Consequently, the Tatar commander released all the captives. This stance was repeated by Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) when he wrote to the King of Cyprus, Sirajun, to secure the release of Muslim captives and those of the Dhimmis who were subjects of the Islamic state.(2)\n\nFrom this brief exposition, it becomes clear that Islam maintains a moderate stance towards non-believers, characterized by tolerance without humiliation or subservience. The consciences of those who follow Islam do not harbor malice, hatred, spite, or intrigue against others. Through Islamic tolerance, a Muslim interacts with all people on the basis of justice and mutual respect, without this coming at the expense of compromising the Islamic creed or the rites of Islam. Dealing (in worldly affairs) is one thing, while the love and affection of the heart for non-believers is another. In most cases, a human being interacts with both those they love and those they do not in their business transactions and the like. However, the love of the heart, support, and assistance are only granted to those one loves. This is the 'Muwalaat' (allegiance/loyalty) that is forbidden to be bestowed upon non-believers. Allah the Almighty says: 'O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have distress. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.' ¶

When they meet you, they say, 'We believe,' but when they are alone, they bite their fingertips at you in rage. Say, 'Die in your rage! Indeed, Allah is All-Knowing of that within the breasts.' If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what they do. (1) Thus, these verses command the Muslim not to take the disbelievers as confidants and not to love them while they remain steeped in the nature of disbelief, and not to aid or support them by word or deed unless they embrace Islam. These verses are a source of enlightenment and insight for Muslims in every time and place, so that they may not be deceived in dealing with their enemies or by the flowery nature of their tongues, thereby falling in their simplicity and stupidity into taking them as confidants, companions, friends, and intimate allies. For the enmity of the disbelievers toward the Muslims is a deep-rooted hostility that cannot be washed away by the tolerance or affection of Muslims toward the disbelievers or by good companionship with them. The warning in these aforementioned verses is not restricted to a specific historical period; rather, it is an eternal truth confronting an ever-present reality, as we see the verification of this in our known past and witnessed present. Allah has clarified this in numerous verses; He the Almighty says: 'Many of the People of the Scripture wish to turn you back to disbelief after you have believed, out of envy from themselves, even after the truth has become clear to them' (2). And He the Almighty says: 'And never will the Jews or the Christians approve of you until you follow their religion' (3). The verses have expressed the intensity of persistence and continuity in the hostility from the disbelievers by the use of the present tense (la yazaluna [they will continue], lan tarda [they will never approve], and wa ma tukhfi suduruhum akbar [and what their breasts conceal is greater]). We bring forward some realistic models across distant historical periods to demonstrate the tolerance of Islam and the bigotry of its enemies against it when the enemies have the upper hand and victory over the Muslims. We derive evidence for their bigotry from their own statements and the testimony of some of their own fair-minded people. (Gibbon) says: 'The Crusaders, servants of the Lord, on the day they seized Jerusalem on 15/7/1099 AD, saw fit to honor the Lord...' ¶

Seventy thousand Muslims were slaughtered, and they showed no mercy to the elderly, the children, or the women, in a massacre that continued for three days and nights. It only ceased when they grew weary from the killing. They smashed the heads of young boys against walls, threw infants from the rooftops of houses, roasted men and women in fire, and ripped open bellies to see if they had swallowed gold... Then [the author] asks: How could these people, after all this, dare to supplicate to God, begging for blessings and forgiveness? (1) ¶

We have previously mentioned the stance of Salahuddin al-Ayyubi when he prevailed over them and besieged one hundred thousand Crusaders; yet, he allowed them to leave in peace. So, who, then, is the fanatic? ¶

Another example is what the Crusaders did in Andalusia when they overcame the Muslims. One Western author himself, Gustave Le Bon, stated: When the Arabs (2) were expelled in 1610 AD, every pretext was used to exterminate them, and most of them were killed. The total number of those killed by the time of the expulsion reached three million people. Conversely, when the Arabs conquered Spain, they left the inhabitants to enjoy their religious freedom, their temples, and their leadership, burdened only by the payment of Jizya, which was equivalent to what they used to pay to the Gothic kings. The tolerance of the Arabs throughout their long rule in Spain reached a level rarely encountered in these times. (3) ¶

If we move from the attitudes of the Crusaders to the attitudes of the Jews, we would see truly astonishing things. The religious outlook of the Jews towards non-Jews is similar to the outlook of a human towards an animal, as stated in the fourth document of the Jewish documents, as they have published it. ¶

(1) See: International Relations in Islam by Dr. Kamil Salama al-Duqsi, p. 333. (2) By 'Arabs' here, the author means Muslims, but the enemies of Islam attempt to transform Islamic concepts into narrow, absurd, ethnic-nationalist concepts. (3) See: The Civilization of the Arabs by Gustave Le Bon, p. 279, translated by Adel Zuaiter. ¶

Sayyid Jawad Rifat, in his documentary book 'Al-Islam wa Banu Isra'il' (Islam and the Children of Israel), recorded the following statement as part of a document: ¶

«O Children of Israel, rejoice and receive glad tidings; the time has drawn near when we will drive these animal masses into their stables, make them submissive to our will, and subjugate them to serve us»(1). ¶

If we look at what the Jews have done and continue to do in Palestine—the killing, displacement, oppression, brutality, and aggression—and what the agents and collaborators of the Jews are doing around Palestine, we find this to be the greatest evidence of the prejudice held by the Jews and their followers against the Muslims. ¶

If we move past the Jews and Christians to the atheists and idolaters, we see scenes that make the body shudder and the heart break. Ibn Kathir narrated, regarding the events of 656 AH, that when the Tatar polytheists overcame the Muslims in Baghdad, they launched a campaign of hatred, prejudice, oppression, and tyranny. They annihilated men, women, children, and the elderly. Some people fled to the graveyards, some locked themselves in houses, and others hid in sewage drains. However, those hearts, ravenous for crime and bloodshed and filled with hatred and malice toward the people of Islam, hunted them all down. They were assisted by some of the Dhimmis (non-Muslim citizens) from among the Jews and Christians who betrayed the Muslims and disregarded the kind treatment and respect for rights they had previously received. Not even forty days had passed before Baghdad was left in ruins; corpses piled up like mountains in the streets. Then rain fell upon them, causing them to bloat, polluting the air and triggering a plague. The air reached the Levant, causing many to perish. This is one instance of the prejudice carried out by the enemies of Islam and the Muslims against the people of Islam; it is a historical fact and a true story, not a work of fiction. Historians have differed on the number of those killed in Baghdad, however... ¶

(1) See 'Maka'id Yahudiyya 'abra al-Tarikh' (Jewish Plots Throughout History) by Abd al-Rahman Hassan al-Maydani, pp. 446, 447. ¶

Their estimates state that the number of those killed is between eight hundred thousand to one million souls (1). If we were to examine Russia and what the Communist Revolution did to Muslims in Bukhara, Samarkand, and other Islamic territories, we would witness events unparalleled in history. The Communists took the initiative to kill anyone who uttered the phrase 'La ilaha illa Allah' (There is no god but Allah). In 1923, they proclaimed that within the Soviet Union, there were thirty million Muslims holding onto false beliefs and superstitions from the Middle Ages, and that they had adopted the necessary plans and measures to eliminate them (2). ¶

In reality, the Communists began implementing their plans to confiscate freedoms and suppress beliefs. They attempted, through the power of iron and fire, to force people to accept Marxist delusions and Leninist superstitions. The Russian Communist government closed 14,000 mosques in the region of Turkestan, 7,000 in the Ural region, and 4,000 in the Caucasus region. The total number of mosques where Muslims were prevented from praying reached 25,000. These mosques were converted into brothels, taverns, debauchery clubs, stables for horses, and pens for cattle. The magnificent and beautiful Grand Mosque of Samarkand was turned into a club for prominent atheists (3). Do you think the matter stopped there? Rather, it escalated to the physical liquidation of Muslims. If we were to review those bloody tragedies, volumes and files would not be enough to contain them. It is sufficient to say that the Russians—the qibla (reference point) for the pygmies in the afflicted East—killed twenty-six million Muslims in a quarter of a century, at an average of one million per year. They became so sophisticated in their methods of torture and killing that they would bring a Muslim leader, dig a hole for him in a public road, and then order the Muslims and everyone else... ¶