Sunday, 27 March 2011

BRITISH ENEMITY AGAINST ISLAAM : CONFESSION OF A BRITISH SPY( A MUST-READ) BOOK FOR ALL








Waqf Ikhlas Publications No: 14

CONFESSIONS

of

A BRITISH SPY

and

British Enmity Against

Islam

Eighth Edition

HAKIKAT KITABEVI

Darussefaka Cad. No: 57/A P.K. 35
34262

Tel:
90.212.523 4556 – 532 5843 Fax: 90.212.525 5979

http://www.hakikatkitabevi.com

e-mail:
bilgi@hakikatkitabevi.com

Fatih-ISTANBUL/TURKEY

2001

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Publisher’s Note:

Those who wish to print this book in its original form or to

translate it into another language are permitted to do so. We

pray that Allâhu ta’âlâ will bless them for this beneficial deed of

theirs, and we thank them very much. However, permission is

granted with the condition that the paper used in printing will be

of a good quality and that the design of the text and setting will

be properly and neatly done without mistakes. We would

appreciate a copy of the book printed.

WAQF IKHLÂS

CONTENTS

PREFACE.................................................................................3

Section One PART ONE ...........................................................6

Section One PART TWO.........................................................11

Section One PART THREE.....................................................16

Section One PART FOUR.......................................................21

Section One PART FIVE.........................................................35

Section One PART SIX ...........................................................41

Section One PART SEVEN.....................................................67

Section Two BRITISH ENMITY AGAINST ISLAM...................75

KHULÂSA-T-UL-KELÂM.......................................................106

CONCLUSION ......................................................................121

TYPESET AND PRINTED IN TURKEY BY:

Ihlas Gazetecilik A.
Ş. Istanbul Tel: 90.212.454 3000

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PREFACE

Allâhu ta’âlâ declared in the eighty-second âyat of
Mâida

soûra
of Qur’ân al-kerîm, “The biggest enemies of Islam are the

Jews and mushriks.” The first mischief contrived to demolish

Islam from within was instigated by a Jew, namely Abdullah bin

Sebe’ of Yemen. He established the Shiite sect against the
Ahl

as-sunna,
the true Muslim group. From then on, Jews under

the cloak of Shiite scholars in every century consolidated this

sect. After the Ascension of ’Îsâ ‘alaihissalâm’ a number of

corrupt Bibles were written. Most of the Christians became

mushriks
(those who believe in more than one god). Others

became
kâfirs (disbelievers) since they did not believe

Muhammad ‘alaihissalâm’. These and the Jews were called

Ahl-i kitâb
(people with a heavenly book). When Islam was

established, the hegemony of the priests, as in the Dark Ages,

was abolished. They founded missionary organizations to

abolish Islam. The British were the forerunners in this regard.
A

Ministry of the Commonwealth
was established in London

with a view to fighting against Islam. People who worked in this

Ministry were taught the Jewish tricks. Contriving inconceivably

vicious plans, they attacked Islam using all available military

and political forces toward this end. Hempher, only one of the

thousands of male and female agents employed and sent forth

to all countries by this ministry, entrapped a person named

Muhammad of Najd in Basra, misled him for several years, and

caused him to establish the sect called
Wahhâbî in 1125 [1713

A.D.]. They announced this sect in 1150.

Hempher is a British missioner who was assigned the task of

carrying on espionage activities in Egypt, Iraq, Iran, Hidjaz and

in Istanbul, the center of the (Islamic) caliphate, misleading

Muslims and serving Christianity, by means of the Ministry of

British Commonwealth of Nations. No matter how assiduously

the enemies of Islam may strive to annihilate Islam, they will

never be able to extinguish this light of Allâhu ta’âlâ. For Allâhu

ta’âlâ declares as follows, as purported in the twelfth and sixty
-

4 -

third âyats of Yûsuf sûra and in the ninth âyat of Hijr sûra of

Qur’ân al-kerîm:
“I have revealed this Qur’ân to thee. Verily I

shall be its protector.”
Disbelievers will not be able to

desecrate it, change it or defile it. They shall never extinguish

that light. Allâhu ta’âlâ sent Qur’ân al-kerîm to His beloved

Prophet Muhammad ‘alaihis-salâm’ piece by piece in twentythree

years through His angel named Jebrâ’îl. Abû Bekr

“radiyallâhu ta’âlâ ’anh”, the first Khalîfa, had the 6236, âyats

which were sent by Allâhu ta’âlâ, compiled, and thus the great

book named
Mushaf was formed. Muhammad ‘alaihis-salâm’

explained the whole Qur’ân al-kerîm to his As-hâb. The Islamic

scholars wrote down whatever they heard from the As-hâb-ikirâm.

Thousands of books of tafsîr (explanation) thus formed

were published in every country. All copies of Qur’ân al-kerîm

existent throughout the world today are identical. There is not

even a single literal or diacritical difference in any of them. For

fourteen centuries Muslims worked in the lightsome way taught

by Qur’ân al-kerîm and made progress in knowledge, in ethics,

in science, arts, trade, and politics. They established great

States. After the French Revolution in 1204 [C.E. 1789],

European youth saw the immoralities, cruelties, robberies and

mendacities being perpetrated by churches and priests, and, as

a result, some of them became Muslims, while others turned

into atheists. The farther away from Christianity, the more

progress they made in science and technology. For Christianity

was an impediment to worldly endeavours and progress. And

some Muslims, reading the books written by these young

people in order to criticize Christianity, and believing the lies

and slanders which the British missionaries directed against

Islam, became quite ignorant of Islam. As they were alienated

from Islam, they began to decline in science. For one of the

principal commandments of Islam is to work for worldly

progress.

The British state policy is essentially based on methods of

exploiting the natural riches of the world, particularly those in

Africa and India, employing their inhabitants like beasts, and

transferring all the resultant revenue to Britain. People who

have had the fortune of attaining Islam, the religion which

commands justice, mutual love and charity, pose an obstruction

athwart to British cruelties and falsities.

We have prepared this book of ours in three sections:

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The first section, which consists of seven parts, comprises

the slanders of the British spy. They were designed by the

British for the purpose of annihilating Islam.

The second section relates how the British insidiously put

their treacherous plans into practice in Muslim countries, how

they deceived statesmen, how they inflicted unimaginably bitter

torments on Muslims, and how they destroyed the Indian and

the Ottoman States. How the Jews and the British attacked

Islam is reported with quotations from
Hakîkat-ul-Yehûd, which

was written by Fuâd bin Abdurrahman Rufâî and published by

Mektebetussahâbetul Islamiyye in Kuwait-Safât-Salimiyya. This

section of our book is corroborated with documents which will

awaken those poor Muslims who are entrapped by the

Wahhabis and will support the writings of the scholars of the Ahl

as-sunna.

Mîlâdî Hijrî Solar Hijrî Lunar

2001 1380 1422

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Section One

PART ONE

Hempher says:

Our Great Britain is very vast. The sun rises over its seas,

and sets, again, below its seas. Yet our state is relatively weak

concerning its colonies in India, China and Middle East. These

countries are not entirely under our domination. However, we

have been carrying on a very active and successful policy in

these places. We shall be in full possession of all of them very

soon. Two things are of importance:

1- To try to retain the places we have already obtained;

2- To try to take possession of those places we have not

obtained yet.

The Ministry of the Commonwealth assigned a commission

from each of the colonies for the execution of these two tasks.

As soon as I joined the Ministry of the Commonwealth, the

Minister put his trust in me and appointed me the administrator

of our company in East India. Outwardly it was a trade

company. But its real task was to search for ways of taking

control of the very vast lands of India.

Our government was not at all nervous about India. India

was a country where people from various nationalities, speaking

different languages, and having contrasting interests lived

together. Nor were we afraid of China. For the religions

dominant in China were Buddhism and Confucianism, neither of

which was much of a threat. Both of them were dead religions

that instituted no concern for life and which were no more than

forms of addresses. For this reason, the people living in these

two countries were hardly likely to have any feelings of

patriotism. These two countries did not worry us, the British

government. Yet the events that might occur later were not out

of consideration for us. Therefore, we were designing long term

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plans to wage discord, ignorance, poverty, and even diseases

in these countries. We were imitating the customs and traditions

of these two countries, thus easily concealing our intentions.

What frazzled our nerves most was the Islamic countries.

We had already made some agreements, all of which were to

our advantage, with the Sick Man (the Ottoman Empire).

Experienced members of the Ministry of the Commonwealth

predicted that this sick man would pass away in less than a

century. In addition, we had made some secret agreements with

the Iranian government and placed in these two countries

statesmen whom we had made masons. Such corruptions as

bribery, incompetent administration and inadequate religious

education, which in its turn led to being occupied with pretty

women and consequently to neglect of duty, broke the

backbones of these two countries. In spite of all these, we were

anxious that our activities should not yield the results we

expected, for reasons I am going to cite below:

1- Muslims are extremely devoted to Islam. Every individual

Muslim is as strongly attached to Islam as a priest or monk to

Christianity, if not more. As it is known, priests and monks

would rather die than give up Christianity. The most dangerous

of such people are the Shiites in Iran. For they put down people

who are not Shiites as disbelievers and foul. Christians are like

noxious dirt according to Shiites. Naturally, one would do one’s

best to get rid of dirt. I once asked a Shiite this: Why do you

look on Christians as such? The answer I was given was this:

“The Prophet of Islam was a very wise person. He put

Christians under a spiritual oppression in order to make them

find the right way by joining Allah’s religion, Islam. As a matter

of fact, it is a State policy to keep a person found dangerous

under a spiritual oppression until he pledges obedience. The

dirt I am speaking about is not material; it is a spiritual

oppression which is not peculiar to Christians alone. It involves

Sunnites and all disbelievers. Even our ancient Magian Iranian

ancestors are foul according to Shiites.”

I said to him: “Well! Sunnites and Christians believe in Allah,

in Prophets, and in the Judgement Day, too; why should they

be foul, then?” He replied, “They are foul for two reasons: They

impute mendacity to our Prophet, Hadrat Muhammad – may

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Allah protect us against such an act!
[1] And we, in response to

this atrocious imputation, follow the rule expressed in the

saying, ‘If a person torments you, you can torment him in

return’, and say to them: ‘You are foul.’ Secondly; Christians

make offensive allegations about the Prophets of Allah. For

instance, they say: Îsâ (Jesus) ‘alaihis-salâm’ drank alcohol.

Because he was accursed, he was crucified.”

In consternation, I said to the man that Christians did not say

so. “Yes, they do,” was the answer, “and you don’t know. It is

written so in the Holy Bible.” I became quiet. For the man was

right in the first respect, if not in the second respect. I did not

want to continue the dispute any longer. Otherwise, they might

be suspicious of me dressed in an Islamic attire as I was. I

therefore avoided such disputes.

2- Islam was once a religion of administration and authority.

And Muslims were respected. It would be difficult to tell these

respectable people that they are slaves now. Nor would it be

possible to falsify the Islamic history and say to Muslims: The

honour and respect you obtained at one time was the result of

some (favourable) conditions. Those days are gone now, and

they will never come back.

3- We were very anxious that the Ottomans and Iranians

might notice our plots and foil them. Despite the fact that these

two States had already been debilitated considerably, we still

did not feel certain because they had a central government with

property, weaponry, and authority.

4- We were extremely uneasy about Islamic scholars. For

the scholars of Istanbul and Al-adh-har, and the Iraqi and

[1]
However, those who impute mendacity to our Prophet are Shi’ites and

Christians. The deviating beliefs, words and dirty works of Shi’ites

which do not conform with those of our Prophet and Qur’ân al-kerîm

are written and refuted each in the books of Ahl-i sunnat such us
As-

Sawaiq ul-muhrika, Tuhfa-i ithnâ ashariyya, Te’yîd-i Ahl-i Sunnat,

Nâhiye, Ashab-i kirâm, Hujaj-i qat’iyye,
and Milal wa Nihal. The

author of
Sawaiq Ahmed ibni Hajar Mekkî died in Mekka in 974 [1566

A.D.];
Tuhfa’s author Abdul ’Azîz died in Delhi in 1239 [1824 A.D.];

Te’yîd’
s author Imam-i Rabbânî Ahmad Fârûqî died in Serhend in 1034

[1624 A.D.],
Nâhiye’s author Abdul ’Azîz Ferhârevî died in 1239 [1824

A.D.];
Ashab-i kirâm’s author Abdulhakim Arwâsî died in Ankara in

1362 [1943 A.D.];
Hujaj’s author Abdullah Suweydî died in Baghdâd in

1174 [1760 A.D.];
Milal’s author Muhammad Shihristânî died in

Baghdâd in 548 [1154 A.D.].

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Damascene scholars were insurmountable obstacles against

our objectives. For they were the kind of people who would

never compromise their principles to the tiniest extent because

they had turned against the transient pleasures and

adornments of the world and fixed their eyes on the Paradise

promised by Qur’ân al-kerîm. The people followed them. Even

the Sultan was afraid of them. Sunnites were not so strongly

adherent to scholars as were Shiites. For Shiites did not read

books; they only recognized scholars, and did not show due

respect to the Sultan. Sunnites, on the other hand, read books,

and respected scholars and the Sultan.

We therefore prepared a series of conferences. Yet each

time we tried we saw with disappointment that the road was

closed for us. The reports we received from our spies were

always frustrating, and the conferences came to naught. We did

not give up hope, though. For we are the sort of people who

have developed the habit of taking a deep breath and being

patient.

The Minister himself, the highest priestly orders, and a few

specialists attended one of our conferences. There were twenty

of us. Our conference lasted three hours, and the final session

was closed without reaching a fruitful conclusion. Yet a priest

said, “Do not worry! For the Messiah and his companions

obtained authority only after a persecution that lasted three

hundred years. It is hoped that, from the world of the unknown,

he will cast an eye on us and grant us the good luck of evicting

the unbelievers, (he means Muslims), from their centers, be it

three hundred years later. With a strong belief and long-term

patience, we must arm ourselves! In order to obtain authority,

we must take possession of all sorts of media, try all possible

methods. We must try to spread Christianity among Muslims. It

will be good for us to realize our goal, even if it will be after

centuries. For fathers work for their children.”

A conference was held, and diplomats and religious men

from Russia and France as well as from England attended. I

was very lucky. I, too, attended because I and the Minister were

in very good terms. In the conference, plans of breaking

Muslims into groups and making them abandon their faith and

bringing them round to belief (Christianizing them) like in Spain

were discussed. Yet the conclusions reached were not as had

been expected. I have written about all the talks held in that

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conference in my book “Ilâ Melekût-il-Mesîh.”

It is difficult to suddenly uproot a tree that has sent out its

roots to the depths of the earth. But we must make hardships

easy and overcome them. Christianity came to spread. Our

Lord the Messiah promised us this. The bad conditions that the

east and the west were in helped Muhammad. Those conditions

being gone, have taken away the nuisances (he means Islam)

that accompanied them. We observe with pleasure today that

the situation has changed completely. As a result of the great

works and endaveours of our ministry and other Christian

governments, Muslims are on the decline now. Christians, on

the other hand, are gaining ascendancy. It is time we retook the

places we lost throughout the centuries. The powerful State of

Great Britain pioneers this blessed task [of annihilating Islam].

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Section One

PART TWO

In the Hijrî year 1122, C.E. 1710, the Minister of the

Commonwealth sent me to Egypt, Iraq, Hidjaz and Istanbul to

act as a spy and to obtain information necessary and sufficient

for the breaking up of the Muslims. The Ministry appointed nine

more people, full of agility and courage, for the same mission

and at the same time. In addition to the money, information and

maps we would need, we were given a list containing names of

statesmen, scholars, and chiefs of tribes. I will never forget!

When I said farewell to the secretary, he said, “The future of our

state is dependent on your success. Therefore you should exert

your utmost energy.”

I set out on a voyage to Istanbul, the center of the Islamic

caliphate. Besides my primary duty, I was to learn Turkish very

well, the native language of the Muslims there. I had already

learned in London a considerable amount of Turkish, Arabic

(the language of the Qur’ân) and Persian, the language of

Iranians. Yet learning a language was quite different from

speaking that language like its native speakers. While the

former skill can be acquired in a matter of a few years, the latter

requires a duration of time several times as long as this. I had to

learn Turkish with all its subtleties lest the people should

suspect me.

I was not anxious that they should suspect me. For Muslims

are tolerant, open-hearted, benevolent, as they have learnt from

their Prophet Muhammad ‘alai-his-salâm’. They are not

sceptical like us. After all, at that time the Turkish government

did not have an organization to arrest spies.

After a very tiresome voyage I arrived in Istanbul. I said my

name was Muhammad and began to go to the mosque,

Muslims’ temple. I liked the way Muslims observed discipline,

cleanliness and obedience. For a moment I said to myself: Why

are we fighting these innocent people? Is this what our Lord

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Jesus Christ advised us? But I at once recovered from this

diabolical [!] thought, and decided to carry out my duty in the

best manner.

In Istanbul I met an old scholar named “Ahmed Efendi.” With

his elegant manners, open-heartedness, spiritual limpidity, and

benevolence, none of our religious men I had seen could have

equalled him. This person endeavoured day and night to make

himself like the Prophet Muhammad. According to him,

Muhammed was the most perfect, the highest man. Whenever

he mentioned his name his eyes would become wet. I must

have been very lucky, for he did not even ask who I was or

where I was from. He would address me as “Muhammad

Efendi.” He would answer my questions and treat me with

tenderness and with compassion. For he considered me a

guest who had come to Istanbul to work in Turkey and to live in

the shadow of the Khalîfa, the representative of the Prophet

Muhammad. Indeed, this was the pretext I used to stay in

Istanbul

One day I said to Ahmed Efendi: “My parents are dead. I

don’t have any brothers or sisters, and I haven’t inherited any

property. I came to the center of Islam to work for a living and to

learn Qur’ân al-kerîm and the Sunnat, that is, to earn both my

worldly needs and my life in the Hereafter.” He was very

delighted with these words of mine, and said, “You deserve to

be respected for these three reasons.” I am writing down

exactly what he said:

“1- You are a Muslim. All Muslims are brothers.

2- You are a guest. Rasûlullah ‘sall-Allâhu alaihi wa sallam’

declared:
‘Offer kind hospitality to your guests!’

3- You want to work. There is a hadîth-i sherîf stating that
‘a

person who works is beloved to Allah.’

These words pleased me very much. I said to myself,

“Would that there were such bright truths in Christianity, too! It’s

a shame there aren’t any.” What surprised me was the fact that

Islam, such a noble religion as it was, was being degenerated in

the hands of these conceited people who were quite unaware of

what was going on in life.

I said to Ahmed Efendi that I wanted to learn Qur’ân alkerîm.

He replied that he would teach me with pleasure, and

began to teach me
(Fâtiha sûra). He would explain the

- 13 -

meanings as we read. I had great difficulty pronouncing some

words. In two years’ time I read through the whole Qur’ân alkerîm.

Before each lesson he would make an ablution and also

command me to make an ablution. He would sit towards the

qibla (Ka’ba) and then begin teaching.

What Muslims call ablution consisted of a series of

washings, as follows:

1) Washing the face;

2) Washing the right arm from fingers to elbows;

3) Washing the left arm from fingers to elbows;

4) Making masah of (moistening both hands and rubbing

them gently on) the head, backs of the ears, (back of) neck;

5) Washing both feet.

Having to use the miswâk vexed me very much. “Miswâk” is

a twig with which they (Muslims) clean their mouth and teeth. I

thought this piece of wood was harmful for the mouth and teeth.

Sometimes it would hurt my mouth and cause bleeding. Yet I

had to use it. For, according to them, using the “miswâk” was a

muakkad sunnat of the Prophet. They said this wood was very

useful. Indeed, the bleeding of my teeth came to an end. And

the foul breath that I had had till that time, and which most

British people have, was gone.

During my stay in Istanbul I spent the nights in a room I had

rented from a man responsible for the service in a mosque. This

servant’s name was “Marwân Efendi”. Marwân is the name of

one of the Sahâba (Companions) of the Prophet Muhammad.

The servant was a very nervous man. He would boast about his

name and tell me that if I should have a son in the future I

should “name him Marwân, because Marwân is one of Islam’s

greatest warriors.”

“Marwân Efendi” would prepare the evening dinner. I would

not go to work on Friday, a holiday for Muslims. On the other

days of the week I worked for a carpenter named Khâlid, being

paid on a weekly basis. Because I worked part time, i.e. from

morning till noon, he would give me half the wage he gave the

other employees. This carpenter would spend much of his free

time telling about the virtues of “Khâlid bin Walîd”. Khâlid bin

Walîd, one of the Sahâba of the Prophet Muhammad, is a great

mujâhid (a warrior for Islam). He accomplished various Islamic

conquests. Yet his (Khâlid bin Walîd’s) dismissal from office by

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’Umar bin Hattâb during the latter’s caliphate chafed the

carpenter’s heart.
[1]

“Khâlid”, the carpenter for whom I worked, was an immoral

and extremely neurotic person. He somehow trusted me very

much. I do not know why, but perhaps it was because I always

obeyed him. He ignored the Sharî’at (Islam’s commandments)

in his secret manners. Yet when he was with his friends he

would display obedience to the commandments of the Sharî’at.

He would attend the Friday prayers, but I am not sure about the

other (daily) prayers.

I would have breakfast in the shop. After work I would go to

the mosque for early afternoon prayer and would stay there till

late afternoon prayer. After late afternoon prayer I would go to

Ahmed Efendi’s place, where he would teach me such lessons

as (reading) Qur’ân al-kerîm, Arabic and Turkish languages for

two hours. Every Friday I would give him my weekly earnings

because he taught me very well. Indeed, he taught me how to

read Qur’ân al-kerîm very well, requirements of the Islamic

religion and the subtleties of Arabic and Turkish languages.

When “Ahmed Efendi” knew that I was single, he wanted to

marry me to one of his daughters. I refused his offer. But he

insisted, saying that marriage is a sunnat of the Prophet’s and

that the Prophet had stated that
“A person who turns away

from my sunnat is not of me.”
Apprehending that this event

might put an end to our personal dealings, I had to lie to him,

saying that I lacked sexual power. Thus I ensured the

continuance of our acquaintance and friendship.

When my two-year stay in Istanbul was over, I told “Ahmed

Efendi” I wanted to go back home. He said, “No, don’t go. Why

are you going? You can find anything you might look for in

Istanbul. Allâhu ta’âlâ has placed both the religion and the world

at the same time in this city. You say that your parents are dead

and you have no brothers or sisters. Why don’t you settle down

in Istanbul?...” “Ahmed Efendi” had formed a compulsive

dependence upon my company. For this reason he did not want

to part company with me and insisted that I should make my

home in Istanbul. But my patriotic sense of duty compelled me

[1]
When Ebû Ubayda bin Jerrâh, who was appointed in Khâlid bin Walîd’s

place, continued the conquests, it was realized that the reason for the

conquests was the help of Allâhu ta’âlâ, not Khâlid himself.

- 15 -

to go back to London, to deliver a detailed report concerning the

center of the caliphate, and to take new orders.

Throughout my stay in Istanbul I sent reports of my

observations monthly to the Ministry of the Commonwealth. I

remember asking in one of my reports what I was to do should

the person I was working for ask me to practice sodomy with

him. The reply was: You can do it if it will help you attain your

goal. I was very much indignant over this answer. I felt as if the

whole world had fallen down on my head. I already knew that

this vicious deed was very common in England. Yet it had never

occurred to me that my superiors would command me to

commit it. What could I do? I had no other way than to empty

the drug to the dregs. So I kept quiet and went on with my duty.

As I said farewell to “Ahmed Efendi”, his eyes became wet

and he said to me, “My son! May Allâhu ta’âlâ be with you! If

you should come back to Istanbul and see that I am dead,

remember me. Say the (sûra)
Fâtiha for my soul! We will meet

on the Judgement Day before ‘Rasûlullah’.” Indeed, I felt very

sad, too; so much so that I shed warm tears. However, my

sense of duty was naturally stronger.

- 16 -

Section One

PART THREE

My friends had returned to London before I did, and they had

already received new directives from the Ministry. I, too, was

given new directives upon returning. Unfortunately, only six of

us were back.

One of the other four people, the secretary said, had

become a Muslim and remained in Egypt. Yet the secretary was

still pleased because, he said, he (the person who had

remained in Egypt) had not betrayed any secrets. The second

one had gone to Russia and remained there. He was Russian

in origin. The secretary was very sorry about him, not because

he had gone back to his homeland, but because perhaps he

had been spying on the Ministry of the Commonwealth for

Russia and had gone back home because his mission had

been over. The third one, as the secretary related, had died of

plague in a town named “Imara” in the neighborhood of

Baghdâd. The fourth person had been traced by the Ministry up

to the city of San’â in the Yemen, and they had received his

reports for one year, and, thereafter his reporting had come to

an end and no trail of him had been found despite all sorts of

efforts. The Ministry put down the disappearance of these four

men as a catastrophe. For we are a nation with great duties

versus a small population. We therefore do very fine

calculations on every man.

After a few of my reports, the secretary held a meeting to

scrutinize the reports given by the four of us. When my friends

submitted their reports pertaining to their tasks, I, too, submitted

my report. They took some notes from my report. The Minister,

the secretary, and some of those who attended the meeting

praised my work. Nevertheless, I was the third best. The first

grade was won by my friend “George Belcoude”, and “Henry

Fanse” was the second best.

I had doubtlessly been greatly successful in learning

Turkish, Arabic, the Qur’ân and the Sharî’at. Yet I had not

- 17 -

managed to prepare for the Ministry a report revealing the weak

aspects of the Ottoman Empire. After the two-hour meeting, the

secretary asked me the reason for my failure. I said, “My

essential duty was to learn languages and the Qur’ân and the

Sharî’at. I could not spare time for anything in addition. But I

shall please you this time if you trust me.” The secretary said I

was certainly successful but he wished I had won the first

grade. (And he went on):

“O Hempher, your next mission comprises these two tasks:

1- To discover Muslims’ weak points and the points through

which we can enter their bodies and disjoin their limbs. Indeed,

this is the way to beat the enemy.

2- The moment you have detected these points and done

what I have told you to, [in other words, when you manage to

sow discord among Muslims and set them at loggerheads with

one another], you will be the most successful agent and earn a

medal from the Ministry.”

I stayed in London for six months. I married my paternal first

cousin, “Maria Shvay”. At that time I was 22 years old, and she

was 23. “Maria Shvay was a very pretty girl, with average

intelligence and an ordinary cultural background. The happiest

and the most cheerful days of my life were those that I spent

with her. My wife was pregnant. We were expecting our new

guest, when I received the message containing the order that I

should leave for Iraq.

Receiving this order at a time while I was awaiting the birth

of my son made me sad. However, the importance I attached to

my country, compounded with my ambition to attain fame by

being chosen the best one among my colleagues, was above

my emotions as a husband and as a father. So I accepted the

task without hesitation. My wife wanted me to postpone the

mission till after the child’s birth. Yet I ignored what she said.

We were both weeping as we said farewell to each other. My

wife said, “Don’t stop writing to me! I shall write you letters

about our new home, which is as valuable as gold.” These

words of hers stirred up storms in my heart. I almost cancelled

the journey. Yet I managed to take control of my emotions.

Extending my farewell to her, I left for the ministry to receive the

final instructions.

Six months later I found myself in the city of Basra, Iraq. The

- 18 -

city people were partly Sunnite and partly Shiite. Basra was a

city of tribes with a mixed population of Arabs, Persians and a

relatively small number of Christians. It was the first time in my

life that I met with the Persians. By the way, let me touch upon

Shi’ism and Sunnism.

Shiites say that they follow ’Alî bin Abû Tâlib, who was the

husband of Muhammad’s ‘alaihis-salâm’ daughter Fâtima and

at the same time Muhammad’s ‘alaihis-salâm’ paternal first

cousin. They say that Muhammad ‘alaihis-salâm’ appointed ’Alî

and the twelve imâms, ’Alî’s descendants to succeed him as the

Khalîfa.

In my opinion, the Shi’îs are right in the matter pertaining to

the caliphate of ’Alî, Hasan, and Huseyn. For, as far as I

understand from the Islamic history, ’Alî was a person with the

distinguished and high qualifications required for caliphate. Nor

do I find it alien for Muhammad ‘alaihis-salâm’ to have

appointed Hasan and Huseyn as Khalîfas. What makes me

suspect, however, is Muhammad’s ‘alaihis-salâm’ having

appointed Huseyn’s son and eight of his grandsons as Khalîfas.

For Huseyn was a child at Muhammad’s ‘alaihis-salâm’ death.

How did he know he would have eight grandsons. If

Muhammad ‘alaihis-salâm’ was really a Prophet, it was possible

for him to know the future by being informed by Allâhu ta’âlâ, as

Jesus Christ had divined about the future. Yet Muhammad’s

‘alaihis-salâm’ prophethood is a matter of doubt to us

Christians.

Muslims say that “There are many proofs for Muhammad’s

‘alaihis-salâm’ prophethood. One of them is the Qur’ân

(Koran).” I have read the Qur’ân. Indeed, it is a very high book.

It is even higher than the Torah (Taurah) and the Bible. For it

contains principles, regulations, moral rules, etc.

It has been a wonder to me how an illiterate person such as

Muhammad ‘alaihis-salâm’ could have brought such a lofty

book, and how could he have had all those moral, intellectual

and personal qualifications which could not be possessed even

by a man who has read and travelled very much. I wonder if

these facts were the proofs for Muhammad’s ‘alaihis-salâm’

prophethood?

I always made observations and research in order to elicit

the truth about Muhammad’s ‘alaihis-salâm’ prophethood. Once

I brought out my interest to a priest in London. His answer was

- 19 -

fanatical and obdurate, and was not convincing at all. I asked

Ahmed Efendi several times when I was in Turkey, yet I did not

receive a satisfactory answer from him, either. To tell the truth, I

avoided asking Ahmed Efendi questions directly related to the

matter lest they should become suspicious about my

espionage.

I think very much of Muhammad ‘alaihis-salâm’. No doubt,

he is one of Allah’s Prophets about whom we have read in

books. Yet, being a Christian, I have not believed in his

Prophethood yet. It is doubtless that he was very much superior

to geniuses.

The Sunnites, on the other hand, say, “After the Prophet’s

passing away, Muslims considered Abû Bekr and ’Umar and

’Uthmân and ’Alî suitable for the caliphate.”

Controversies of this sort exist in all religions, most

abundantly in Christianity. Since both ’Umar and ’Alî are dead

today, maintaining these controversies would serve no useful

purpose. To me, if Muslims are reasonable, they should think of

today, not of those very old days.
[1]

One day in the Ministry of the Commonwealth I made a

reference to the difference between the Sunnites and the

Shiites, saying, “If Muslims knew something about life, they

would resolve this Shiite-Sunnite difference among themselves

and come together.” Someone interrupted me and

remonstrated, “Your duty is to provoke this difference, not to

think of how to bring Muslims together.”

[1]
In Shi’îsm it is essential to talk and to have a certain belief on matters

concerning the caliphate. According to Sunnî belief these are not

necessary. The young Englishman confuses religious information with

information pertaining to worldly matters. In worldly knowledge,

Muslims have, like he advises, always thought of novelty and

improvement, and have always made progress in science, technique,

mathematics, architecture, and medicine. When the famous Italian

astronomer Galileo said that the earth was rotating – no doubt he had

learnt the fact from Muslims – not only was he anathemized by priests,

but he was also imprisoned. It was only when he made penance,

renouncing his former statement and saying that “No, it is not rotating,”

that he saved himself from the priests’ hands. Muslims follow Qur’ân alkerîm

and hadîth-i-sherîfs in knowledge pertaining to Islam and îmân.

Unlike Christians, they do not interpolate this knowledge, which is

beyond mind’s periphery of activity.

- 20 -

Before I set out for my journey to Iraq, the secretary said, “O

Hempher, you should know that there has been natural

differences among human beings since God created Abel and

Cain. These controversies shall continue until the return of

Jesus Christ. So is the case with racial, tribal, territorial,

national, and religious controversies.

“Your duty this time is to diagnose these controversies well

and to report to the ministry. The more successful you are in

aggravating the differences among Muslims the greater will be

your service to England.

“We, the English people, have to make mischief and arouse

schism in all our colonies in order that we may live in welfare

and luxury. Only by means of such instigations will we be able

to demolish the Ottoman Empire. Otherwise, how could a nation

with a small population bring another nation with a greater

population under its sway? Look for the mouth of the chasm

with all your might, and get in as soon as you find it. You should

know that the Ottoman and Iranian Empires have reached the

nadir of their existence. Therefore, your first duty is to instigate

the people against the administration! History has shown that

‘The source of all sorts of revolutions is public rebellions.’ When

the unity of Muslims is broken and the common sympathy

among them is impaired, their forces will be dissolved and thus

we shall easily destroy them.”

- 21 -

Section One

PART FOUR

When I arrived in Basra, I settled in a mosque. The imâm of

the mosque was a Sunnite person of Arabic origin named

Shaikh ’Umar Tâî. When I met him I began to chat with him. Yet

he suspected me at the very beginning and subjected me to a

shower of questions. I managed to survive this dangerous chat

as follows: “I am from Turkey’s I
ğdır region. I was a disciple of

Ahmed Efendi of Istanbul. I worked for a carpenter named

Khâlid (Hâlid).” I gave him some information about Turkey,

which I had acquired during my stay there. Also, I said a few

sentences in Turkish. The imâm made an eye signal to one of

the people there and asked him if I spoke Turkish correctly. The

answer was positive. Having convinced the imâm, I was very

happy. Yet I was wrong. For a few days later, I saw to my

disappointment that the imâm suspected that I was a Turkish

spy. Afterwards, I found out that there was some disagreement

and hostility between him and the governor appointed by the

(Ottoman) Sultan.

Having been compelled to leave Shaikh ’Umar Efendi’s

mosque, I rented a room in an inn for travellers and foreigners

and moved there. The owner of the inn was an idiot named

Murshid Efendi. Every morning he would disturb me by

knocking hard at my door to wake me up as soon as the adhân

for morning prayer was called. I had to obey him. So, I would

get up and perform the morning prayer. Then he would say,

“You shall read Qur’ân-al kerîm after morning prayer.” When I

told him that it was not fard (an act commanded by Islam) to

read Qur’ân al-kerîm and asked him why he should insist so

much, he would answer, “Sleeping at this time of day will bring

poverty and misfortune to the inn and the inmates.” I had to

carry out this command of his. For he said otherwise he would

send me out of the inn. Therefore, as soon as the adhân was

called, I would perform morning prayer and then read Qur’ân alkerîm

for one hour.

- 22 -

One day Murshid Efendi came to me and said, “Since you

rented this room misfortunes have been befalling me. I put it

down to your ominousness. For you are single. Being single

(unmarried) portends ill omen. You shall either get married or

leave the inn.” I told him I did not have property enough to get

married. I could not tell him what I had told Ahmed Efendi. For

Murshid Efendi was the kind of person who would undress me

and examine my genitals to see whether I was telling the truth.

When I said so, Murshid Efendi reproved me, saying, “What

a weak belief you have! Haven’t you read Allah’s âyat

purporting,
‘If they are poor, Allâhu ta’âlâ will make them

rich with His kindness’?
[1]I was stupefied. At last I said, “All

right, I shall get married. But are you ready to provide the

necessary money? Or can you find a girl who will cost me

little?”

After reflecting for a while, Murshid Efendi said, “I don’t care!

Either get married by the beginning of Rajab month, or leave

the inn.” There were only twenty-five days before the beginning

of the month of Rajab.

Incidentally, let me mention the Arabic months: Muharram,

Safar, Rabi’ul-awwal, Rabi’ul-âkhir, Jemâziy-ul-awwal, Jemâziyul-

âkhir, Rajab, Sha’bân, Ramadân, Shawwâl, Zilqa’da, Zilhijja.

Their months are neither more than thirty days, nor below

twenty-nine. They are based on lunar calculations.

Taking a job as an assistant to a carpenter, I left Murshid

Efendi’s inn. We made an agreement on a very low wage, but

my lodging and food were to be at the employer’s expense. I

moved my belongings to the carpenter’s shop well before the

month of Rajab. The carpenter was a manly person. He treated

me as if I were his son. He was a Shiite from Khorasan, Iran,

and his name was Abd-ur-Ridâ. Taking the advantage of his

company, I began to learn Persian. Every afternoon Iranian

Shiites would meet at his place and talk on various subjects

from politics to economy. More often than not, they would speak

ill of their own government and also of the Khalîfa in Istanbul.

Whenever a stranger came in they would change the subject

and begin to talk on personal matters.

They trusted me very much. However, as I found out later

[1]
Nûr sûra, âyat: 32

- 23 -

on, they thought I was an Azerbaijani because I spoke Turkish.

From time to time a young man would call at our carpenter’s

shop. His attirement was that of a student doing scientific

research, and he understood Arabic, Persian, and Turkish. His

name was
Muhammad bin Abd-ul-Wahhâb Najdî. This

youngster was an extremely rude and very nervous person.

While abusing the Ottoman government very much, he would

never speak ill of the Iranian government. The common ground

which made him and the shop-owner Abd-ur-Ridâ so friendly

was that both were inimical towards the Khalîfa in Istanbul. But

how was it possible that this young man, who was a Sunnî,

understood Persian and was friends with Abd-ur-Ridâ, who was

a Shi’î? In this city Sunnites pretended to be friendly and even

brotherly with Shiites. Most of the city’s inhabitants understood

both Arabic and Persian. And most people understood Turkish

as well.

Muhammad of Najd was a Sunnî outwardly. Although most

Sunnites censured Shiites, — in fact, they say that Shiites are

disbelievers — this man never would revile Shiites. According to

Muhammad of Najd, there was no reason for Sunnites to adapt

themselves to one of the four madh-habs; he would say,

“Allah’s Book does not contain any evidence pertaining to these

madh-habs.” He purposefully ignored the âyet-i-kerîmas on this

subject and slighted the hadîth-i-sherîfs.

Concerning the matter of four madh-habs: A century after

the death of their Prophet Muhammad ‘alaihis-salâm’, four

scholars came forward from among Sunnite Muslims: Abû

Hanîfa, Ahmad bin Hanbal, Mâlik bin Anas, and Muhammad bin

Idris Shâfi’î. Some Khalîfas forced the Sunnites to imitate one of

these four scholars. They said no one except these four

scholars could perform ijtihâd in Qur’ân al-kerîm or with the

Sunna. This movement closed the gates of knowledge and

understanding for Muslims. This prohibition of ijtihâd is

considered to have been the reason for Islam’s standstill.

Shiites exploited these erroneous statements to promulgate

their sect. The number of Shiites was smaller than one-tenth

that of Sunnites. But now they have increased and become

equal with Sunnites in number. This result is natural. For ijtihâd

is like a weapon. It will improve Islam’s fiqh and renovate the

understanding of Qur’ân al-kerîm and Sunna. The prohibition of

ijtihâd, on the other hand, is like a rotten weapon. It will confine

- 24 -

the madh-habs within a certain framework. And this, in its turn,

means to close the gates of inference and to disregard the

time’s requirements. If your weapon is rotten and your enemy is

perfect, you are doomed to be beaten by your enemy sooner or

later. I think, the clever ones of the Sunnites will reopen the

gate of ijtihâd in the future. If they do not do this, they will

become the minority, and the Shiites will receive a majority in a

few centuries.

[However, the imâms (leaders) of the four madh-habs hold

the same creed, the same belief. There is no difference among

them. Their difference is only in worships. And this, in turn, is a

facility for Muslims. The Shiites, on the other hand, parted into

twelve sects, thus becoming a rotten weapon. There is detailed

information in this respect in the book
Milal wa Nihal.]

The arrogant youngster, Muhammad of Najd, would follow

his nafs (his sensuous desires) in understanding the Qur’ân and

the Sunna. He would completely ignore the views of scholars,

not only those of the scholars of his time and the leaders of the

four madh-habs, but also those of the notable Sahâbîs such as

Abû Bakr and ’Umar. Whenever he came across a Koranic

(Qur’ân) verse which he thought was contradictory with the

views of those people, he would say, “The Prophet said:
‘I have

left the Qur’ân and the Sunna for you.’
He did not say, ‘I

have left the Qur’ân, the Sunna, the Sahâba, and the imâms of

madh-habs for you.’
[1] Therefore, the thing which is fard is to

follow the Qur’ân and the Sunna no matter how contrary they

may seem to be to the views of the madh-habs or to the

statements of the Sahâba and scholars.”
[2]

During a dinner conversation at Abd-ur-Ridâ’s place, the

[1]
This statement of his denies the hadîth-i-sherîf which commands us to

follow the Sahâba.

[2]
Today in all the Islamic countries ignorant and traitorous people

disguised as religious people have been attacking the scholars of Ahl

as-sunna. They have been commending Wahhabiism in return for large

sums of money they receive from Saudi Arabia. All of them use the

abovementioned statements of Muhammad of Najd as a weapon on

every occasion. The fact is that none of the statements made by the

scholars of Ahl as-sunna or the four imâms is contrary to Qur’ân alkerîm

and hadîth-i-sherîfs. They did not make any additions to these

sources, but they explained them. Wahhabis, like their British

prototypes, are fabricating lies and misleading Muslims.

- 25 -

following dispute took place between Muhammad of Najd and a

guest from Kum, a Shiite scholar named Shaikh Jawad:

Shaikh Jawad – Since you accept that ’Alî was a mujtahid,

why don’t you follow him like Shiites?

Muhammad of Najd – ’Alî is no different from ’Umar or other

Sahâbîs. His statements cannot be of a documentary capacity.

Only the Qur’ân and the Sunna are authentic documents. [The

fact is that statements made by any of the As-hâb-i kirâm are of

a documentary capacity. Our Prophet commanded us to follow

any one of them.
[1]]

Shaikh Jawâd – Since our Prophet said,
“I am the city of

knowledge, and
Alî is its gate,” shouldn’t there be difference

between ’Alî and the other Sahâba?

Muhammad of Najd — If ’Alî’s statements were of a

documentary capacity, would not the Prophet have said, “I have

left you the Qur’ân, the Sunna, and ’Alî”?

Shaikh Jawâd — Yes, we can assume that he (the Prophet)

said so. For he stated in a hadîth-i-sherîf,
“I leave (behind me)

Allah’s Book and my Ahl-i-Bayt.”
And ’Alî, in his turn, is the

greatest member of the Ahl-i-Bayt.

Muhammad of Najd denied that the Prophet had said so.

Shaikh Jawâd confuted Muhammad of Najd with convincing

proofs.

However, Muhammad of Najd objected to this and said,

“You assert that the Prophet said,
‘I leave you Allah’s Book

and my Ahl-i-Bayt.’
Then, what has become of the Prophet’s

Sunna?”

Shaikh Jawâd — The Sunna of the Messenger of Allah is

the explanation of the Qur’ân. The Messenger of Allah said,
“I

leave
(you) Allah’s Book and my Ahl-i-Bayt.” The phrase

‘Allah’s Book’ includes the ‘Sunna’, which is an explanation of

the former.

Muhammad of Najd — Inasmuch as the statements of the

Ahl-i-Bayt are the explanations of the Qur’ân, why should it be

necessary to explain it by hadîths?

Shaikh Jawâd — When hadrat Prophet passed away, his

[1]
A Muslim who has seen the beautiful, blessed face of Muhammad

‘alaihis-salâm’ is called
Sahâbî. Plural for Sahâbî is Sahâba, or Ashâb.

- 26 -

Ummat (Muslims) considered that there should be an

explanation of the Qur’ân which would satisfy the time’s

requirements. It was for this reason that hadrat Prophet

commanded his Ummat to follow the Qur’ân, which is the

original, and his Ahl-i-Bayt, who were to explain the Qur’ân in a

manner to satisfy the time’s requirements.

I liked this dispute very much. Muhammad of Najd was

motionless in front of Shaikh Jawâd, like a house-sparrow in the

hands of a hunter.

Muhammad of Najd was the sort I had been looking for. For

his scorn for the time’s scholars, his slighting even the (earliest)

four Khalîfas, his having an independent view in understanding

the Qur’ân and the Sunna were his most vulnerable points to

hunt and obtain him. So different this conceited youngster was

from that Ahmed Efendi who had taught me in Istanbul! That

scholar, like his predecessors, was reminiscent of a mountain.

No power would be able to move him. Whenever he mentioned

the name of Abû Hanîfa, he would stand up, go and make an

ablution. Whenever he meant to hold the book of Hadîth named

Bukhârî,
he would, again, make an ablution. The Sunnîs trust

this book very much.

Muhammed of Najd, on the other hand, disdained Abû

Hanîfa very much. He would say, “I know better than Abû

Hanîfa did.
[1]” In addition, according to him, half of the book of

Bukhârî
was wrong.[2]

[As I was translating these confessions of Hempher’s into

Turkish,
[3] I remembered the following event: I was a teacher in

a high school. During a lesson one of my students asked, “Sir, if

a Muslim is killed in a war, will he become a martyr?” “Yes, he

will,” I said. “Did the Prophet say so?” “Yes, he did.” “Will he

become a martyr if he is drowned in sea, too?” “Yes,” was my

answer. “And in this case he will attain more thawâb.” Then he

asked, “Will he become a martyr if he falls down from an

aeroplane?” “Yes, he will,” I said. “Did our Prophet state these,

[1]
Some ignorant people without a certain madh-hab today, say so, too.

[2]
This allegation of this person shows that he was quite unaware of the

knowledge of Hadîth.

[3]
Hempher’s confessions were translated into Turkish and, together with

the author’s explanations, formed a book. This version is the Eglish

translation of that Turkish book.

- 27 -

too?” “Yes, he did.” Upon this, he smiled in a triumphant air and

said, “Sir! Were there aeroplanes in those days?” My answer to

him was as follows: “My son! Our Prophet has ninety-nine

names. Each of his names stands for a beautiful attribute he

was endowed with. One of his names is
Jâmi’ul-kalim. He

would state many facts in one word. For example, he said,
‘He

who falls from a height will become a martyr.’ ”
The child

admitted this answer of mine with admiration and gratitude. By

the same token, Qur’ân al-kerîm and hadîth-i-sherîfs contain

many words, rules, commandments and prohibitions each of

which denotes various other meanings. The scientific work

carried on to explore these meanings and to apply the right

ones to the right cases, is called
Ijtihâd. Performing ijtihâd

requires having profound knowledge. For this reason, the

Sunnîs prohibited ignorant people from attempting ijtihâd. This

does not mean to prohibit ijtihâd. After the fourth century of the

Hegiral Era, no scholars were educated so highly as to reach

the grade of an absolute mujtahid [scholar profoundly learned

(enough to perform ijtihâd)]; therefore, no one performed ijtihad,

which in turn naturally meant the closure of the gates of ijtihâd.

Towards the end of the world, Îsâ (Jesus) ‘alaihis-salâm’ shall

descend from heaven and Mahdî (the expected Islamic hero)

shall appear; these people shall perform ijtihâd.

Our Prophet ‘sall-Allâhu alaihi wa sallam’ stated,
“After me

Muslims shall part into seventy-three groups. Only one of

these groups shall enter Paradise.”
When he was asked who

were to be in that group, he answered,
“Those who adapt

themselves to me and my As-hâb.”
In another hadîth-i-sherîf

he stated,
“My Ashâb are like celestial stars. You will attain

hidâyat if you follow any one of them!”
In other words, he

said, “You will attain the way leading to Paradise.” A Jew of

Yemen, Abdullah bin Saba’ by name, instigated hostility against

the As-hâb among Muslims. Those ignorant people who

believed this Jew and bore enmity against the As-hâb were

called
Shi’î (Shiite). And people who obeyed the hadîth-sherîfs,

loved and followed the As-hâb-i-kirâm were called
Sunnî

(Sunnite).]

I established a very intimate friendship with Muhammad bin

Abd-ul-Wahhâb of Najd. I launched a campaign of praising him

everywhere. One day I said to him: “You are greater than ’Umar

and ’Alî. If the Prophet were alive now, he would appoint you as

- 28 -

his Khalîfa instead of them. I expect that Islam will be renovated

and improved in your hands. You are the only scholar who will

spread Islam all over the world.”

Muhammad the son of Abd-ul-Wahhâb and I decided to

make a new interpretation of the Qur’ân; this new interpretation

was to reflect only our points of view and would be entirely

contrary to those explanations made by the Sahâba, by the

imâms of madh-habs and by the mufassirs (deeply learned

scholars specialized in the explanation of the Qur’ân). We were

reading the Qur’ân and talking on some of the âyats. My

purpose in doing this was to mislead Muhammad. After all, he

was trying to present himself as a revolutionist and would

therefore accept my views and ideas with pleasure so that I

should trust him all the more.

On one occasion I said to him, “Jihâd (fighting, struggling for

Islam) is not fard.”

He protested, “Why shouldn’t it be despite Allah’s

commandment,
‘Make war against unbelievers.’?”[1]

I said, “Then why didn’t the Prophet make war against the

munâfiqs despite Allah’s commandment,
‘Make Jihâd against

unbelievers and munâfiqs.’?”
[2] [On the other hand, it is

written in
Mawâhibu ladunniyya that twenty-seven Jihâds were

performed against unbelievers. Their swords are exhibited in

Istanbul’s museums. Munâfiqs would pretend to be Muslims.

They would perform namâz with the Messenger of Allah in the

Masjîd-i-Nabawî during the days. Rasûlullah ‘sall-Allâhu alaihi

wasallam’ knew them. Yet he did not say, “ You are a munâfiq,”

to any of them. If he had made war against them and killed

them, people would say, “Muhammad ‘alaihis-salâm’ killed

people who believed in him.” Therefore he made verbal Jihâd

against them. For Jihâd, which is fard, is performed with one’s

body and/or with one’s property and/or with one’s speech. The

âyat-i-kerîma quoted above commands to perform Jihâd against

unbelievers. It does not define the type of the Jihâd to be

performed. For Jihâd against unbelievers must be performed by

fighting, and Jihâd against munâfiqs is to be performed by

preaching and advice. This âyat-i-kerîma covers these types of

Jihâd.]

[1]
Tawba sûra, âyat: 73

[2]
Tawba sûra, âyat: 73

- 29 -

He said, “The Prophet made Jihâd against them with his

speech.”

I said, “Is the Jihâd which is fard (commanded), the one

which is to be done with one’s speech?”

He said, “Rasûlullah made war against the unbelievers.”

I said, “The Prophet made war against the unbelievers in

order to defend himself. For the unbelievers intended to kill

him.”

He nodded.

At another time I said to him, “Mut’a nikâh
[1] is permissible.”

He objected, “No, it is not.”

I said, “Allah declares,
‘In return for the use you make of

them, give them the mehr you have decided upon’.
[2]

He said, “’Umar prohibited two examples of mut’a practice

existent in his time and said he would punish anyone who

practiced it.”

I said, “You both say that you are superior to ’Umar and

follow him. In addition, ’Umar said he prohibited it though he

knew that the Prophet had permitted it.
[3] Why do you leave

aside the Prophet’s word and obey ’Umar’s word?”

He did not answer. I knew that he was convinced.

I sensed that Muhammad of Najd desired a woman at that

moment; he was single. I said to him, “Come on, let us each get

a woman by mut’a nikâh. We will have a good time with them.

He accepted with a nod. This was a great opportunity for me, so

I promised to find a woman for him to amuse himself. My aim

[1]
Nikâh means a marriage contract as prescribed by Islam. Mut’a nikâh

means a contract made between a man and a woman to cohabit for a

certain period of time. Islam prohibits this type of marriage.

[2]
Nisâ sûra, âyat: 24

[3]
Mut’a nikâh is similar to today’s practice of having a mistress. It is

permissible according to the Shiites.

’Umar ‘radiy-Allâhu anh’ did not say so. Like all other Christians, the

English spy bears hostility towards hadrat ’Umar and inveighs against

him on this occasion, too. It is written in the book
Hujaj-i-Qat’iyya:

“’Umar ‘radiy-Allâhu anh’ said that Rasûlullah had forbidden mut’a

nikâh and that he was not going to permit a practice forbidden by the

Messenger of Allah. All the As-hâb-i-kirâm supported this statement of

the Khalîfa’s. Among them was hadrat Alî, too.” (Please see the book

Documents of the Right Word.
)

- 30 -

was to allay the timidity he had about people. But he stated it a

condition that the matter be kept as a secret between us and

that the woman not even be told what his name was. I hurriedly

went to the Christian women who had been sent forth by the

Ministry of the Commonwealth with the task of seducing the

Muslim youth there. I explained the matter to one of them. She

accepted to help, so I gave her the nickname Safîyya. I took

Muhammad of Najd to her house. Safiyya was at home, alone.

We made a one-week marriage contract for Muhammad of

Najd, who gave the woman some gold in the name of
Mehr.

Thus we began to mislead Muhammad of Najd, Safiyya from

within, and I from without.

Muhammad of Najd was thoroughly in Safiyya’s hands now.

Besides, he had tasted the pleasure of disobeying the

commandments of the Sharî’at under the pretext of freedom of

ijtihâd and ideas.

The third day of the mut’a nikâh I had a long dispute with him

over that hard drinks were not harâm (forbidden by Islam). Although

he quoted many âyats and hadîths showing that it was harâm to

have hard drinks, I cancelled all of them and finally said, “It is a fact

that Yezîd and the Umayyad and Abbasid Khalîfas had hard drinks.

Were they all miscreant people and you are the only adherent of

the right way? They doubtless knew the Qur’ân and the Sunna

better than you do. They inferred from the Qur’ân and the Sunna

that the hard drink is makrûh, not harâm. Also, it is written in Jewish

and Christian books that alcohol is mubâh (permitted). All religions

are Allah’s commandments. In fact, according to a narrative, ’Umar

had hard drinks until the revelation of the âyat,
‘You have all given

it up, haven’t you?”
[1] If it had been harâm, the Prophet would

have chastised him. Since the Prophet did not punish him, hard

drink is halâl.” [The fact is that ’Umar ‘radiy-Allâhu anh’ used to take

hard drinks before they were made harâm. He never drank after the

prohibition was declared. If some of the Umayyad and Abbasid

Khalîfas took alcoholic drinks, this would not show that drinks with

alcohol are makrûh. It would show that they were sinners, that they

committed harâm. For the âyat-i-kerîma quoted by the spy, as well

as other âyat-i-kerîmas and hadîth-i-sherîfs, shows that drinks with

alcohol are harâm. It is stated in
Riyâd-un-nâsihîn, “Formerly it

was permissible to drink wine. Hadrat ’Umar, Sa’d ibni Waqqas,

[1]
Mâida sûra, âyat: 91

- 31 -

and some other Sahâbîs used to drink wine. Later the two hundred

and nineteenth âyat of Baqara sûra was revealed to declare that it

was a grave sin. Sometime later the forty-second âyat of Nisâ sûra

was revealed and it was declared,
“Do not approach the namâz

when you are drunk!”
Eventually, the ninety-third âyat of Mâida

sûra came and wine was made harâm. It was stated as follows in

hadîth-i-sherîfs:
“If something would intoxicate in case it were

taken in a large amount, it is harâm to take it even in a small

amount.”
and “Wine is the gravest of sins.” and “Do not make

friends with a person who drinks wine! Do not attend his

funeral
(when he dies)! Do not form a matrimonial relationship

with him!”
and “Drinking wine is like worshipping idols.” and

“May Allâhu ta’âlâ curse him who drinks wine, sells it, makes

it, or gives it.”]

Muhammad of Najd said, “According to some narratives,

’Umar drank alcoholic spirits after mixing it with water and said it

was not harâm unless it had an intoxicating effect. ’Umar’s view

is correct, for it is declared in the Qur’ân,
‘The devil wants to

stir up enmity and grudge among you and to keep you from

doing dhikr of Allah and from namâz by means of drinks

and gambling. You will give these up now, won’t you?’
[1]

Alcoholic spirits will not cause the sins defined in the âyat when

they do not intoxicate. Therefore, hard drinks are not harâm

when they don’t have an intoxicating effect.”
[2]

I told Safiyya about this dispute we had on drinks and

instructed her to make him drink a very strong spirit. Afterwards,

she said, “I did as you said and made him drink. He danced and

united with me several times that night.” From then on Safiyya

and I completely took control of Muhammad of Najd. In our

farewell talk the Minister of the Commonwealth had said to me,

“We captured Spain from the disbelievers [he means Muslims]

by means of alcohol and fornication. Let us take all our lands

back by using these two great forces again.” Now I know how

true a statement it was.

One day I broached the topic of fasting to Muhammad of

Najd: “It is stated in the Qur’ân,
‘Your fasting is more

[1]
Mâida sûra, âyat: 91

[2]
However, our Prophet stated, “If something would intoxicate in case

it were taken in a large amount, it is harâm to t ake even a small

amount of it which would not intoxicate.”

- 32 -

auspicious for you.’
[1]
It is not stated that fasting is fard (a

plain commandment). Then, fasting is sunna, not fard, in the

Islamic religion.” He protested and said, “Are you trying to lead

me out of my faith?” I replied, “One’s faith consists of the purity

of one’s heart, the salvation of one’s soul, and not committing a

transgression against others’ rights. Did not the Prophet state,

‘Faith is love’?
Did not Allah declare in Qur’ân al-kerîm,

‘Worship thine Rabb
(Allah) until yaqîn[2] comes to thee’?[3]

Then, when one has attained yaqîn pertaining to Allah and the

Day of Judgement and beautified one’s heart and purified one’s

deeds, one will become the most virtuous of mankind.” He

shook his head in reply to these words of mine.

Once I said to him, “Namâz is not fard.” “How is it not fard?”

“Allah declares in the Qur’ân,
‘Perform namâz to remember

Me.’
[4]
Then, the aim of namâz is to remember Allah. Therefore,

you might as well remember Allah without performing namâz.”

He said, “Yes. I have heard that some people do dhikr of

Allah instead of performing namâz.’
[5] I was very much pleased

with this statement of his. I tried hard to develop this notion and

capture his heart. Then I noticed that he did not attach much

importance to namâz and was performing it quite sporadically.

He was very negligent especially with the morning prayer. For I

would keep him from going to bed by talking with him until

midnight. So he would be too exhausted to get up for morning

prayer.

I began to pull down the shawl of belief slowly off the

shoulders of Muhammad of Najd. One day I wanted to dispute

with him about the Prophet, too. “From now on, if you talk with

me on these topics, our relation will be spoilt and I shall put an

end to my friendship with you.” Upon this I gave up speaking

[1]
Baqara sûra, âyat: 184

[2]
All the Islamic books agree that (Yaqîn) in this context means (death).

Hence this âyat-i-kerîma purports,
“Worship till death.”

[3]
Hijr Sûra, âyat: 99

[4]
Tâhâ sûra, âyat: 14

[5]
Our Prophet stated, “The namâz is Islam’s pillar. He who performs

namâz has constructed his faith. He who does not
(perform namâz)

has ruined his faith;”
and (in another hadîth), “Perform namâz as I

do.”
It is a grave sin not to perform namâz in this manner. What

signifies the heart’s purity is to perform namâz correctly.

- 33 -

about the Prophet for fear of ruining all my endeavours once

and for all.

I advised him to pursue a course quite different from those of

Sunnites and Shiites. He favoured this idea of mine. For he was

a conceited person. Thanks to Safiyya, I put an halter on him.

On one occasion I said, “I have heard that the Prophet made

his As-hâb brothers to one another. Is it true?” Upon his positive

reply, I wanted to know if this Islamic rule was temporary or

permanent. He explained, “It is permanent. For the Prophet

Muhammad’s halâl is halâl till the end of the world, and his

harâm is harâm till the end of the world.” Then I offered him to

be my brother. So we were brothers.

From that day on I never left him alone. We were together

even in his travels. He was very important for me. For the tree

that I had planted and grown, spending the most valuable days

of my youth, was now beginning to yield its fruit.

I was sending monthly reports to the Ministry of the

Commonwealth in London. The answers I received were very

encouraging and reassuring. Muhammad of Najd was following

the path I had drawn for him.

My duty was to imbue him with feelings of independence,

freedom and scepticism. I always praised him, saying that a

brilliant future was awaiting him.

One day I fabricated the following dream: “Last night I

dreamed of our Prophet. I addressed him with the attributes I

had learnt from hodjas. He was seated on a dais. Around him

were scholars that I did not know. You entered. Your face was

as bright as haloes. You walked towards the Prophet, and when

you were close enough the Prophet stood up and kissed

between your both eyes. He said, ‘You are my namesake, the

heir to my knowledge, my deputy in worldly and religious

matters.’ You said, ‘O Messenger of Allah! I am afraid to explain

my knowledge to people.’ ‘You are the greatest. Don’t be

afraid,’ replied the Prophet.”

Muhammad bin Abd-ul-Wahhâb was wild with joy when he

heard the dream. He asked several times if what I had told him

was true, and received a positive answer each time he asked.

Finally he was sure I had told him the truth. I think, from then

on, he was resolved to publicise the ideas I had imbued him

- 34 -

with and to establish a new sect.
[1]

[1]
The book Al-fajr-us-sâdiq, written by Jamil Sidqi Zahâwî Efendi of

Baghdâd, who was a muderris (professor) of Aqâid-i-Islâmiyya (Islamic

creed) in the Dâr-ul-funûn (university) of Istanbul and passed away in

1354 [C.E. 1936], was printed in Egypt in 1323 [C.E. 1905] and

reproduced by offset process by Hakîkat Kitâbevi in Istanbul. It is

stated in the book, “The heretical ideas of the Wahhabi sect were

produced by Muhammad bin Abd-ul-Wahhâb in Najd in 1143 [C.E.

1730]. He was born in 1111 [C.E. 1699], and died in 1207 [C.E. 1792].

The sect was spread at the cost of a considerable amount of Muslim

blood by Muhammad bin Su’ûd, the Emîr of Der’iyya. Wahhabis called

Muslims who would not agree with them polytheists. They said that all

of them (non-Wahhabis) must perform the hajj anew (even if they had

performed it), and asserted that all their ancestors as well had been

disbelievers for six hundred years. They killed anyone who would not

accept the Wahhabi sect, and carried off their possessions as booties.

They imputed ugly motives to Muhammad ‘alaihis-salâm’. They burned

books of Fiqh, Tafsîr, and Hadîth. They misinterpreted Qur’ân al-kerîm

in accordance with their own ideas. In order to deceive Muslims, they

said they were in the Hanbalî madh-hab. However, most Hanbalî

scholars wrote books refuting them and explaining that they were

heretics. They are disbelievers because they call harâms ‘halâl’ and

because they belittle Prophets and the Awliyâ. The Wahhabi religion is

based on ten essentials: Allah is a material being. He has hands, a

face, and directions. [This belief of theirs is similar to the Christian

creed (Father, Son, and Holy Ghots)]; 2- They interpret Qur’ân al-kerîm

according to their own understanding; 3- They reject the facts reported

by the As-hâb-i-kirâm; 4- They reject the facts reported by scholars; 5-

They say a person who imitates one of the four madh-habs is a

disbeliever; 6- They say non-Wahhabis are disbelievers; 7- They say a

person who prays by making the Prophet and the Awliyâ intermediaries

(between himself and Allâhu ta’âlâ), will become a disbeliever; 8- They

say it is harâm to visit the Prophet’s grave or those of the Awliyâ; 9- He

who swears on any being other than Allah will become a polytheist,

they say; 10- A person who makes a solemn pledge to anyone except

Allah or who kills an animal (as a sacrifice) by the graves of Awliyâ, will

become a polytheist, they say. In this book of mine it will be proved by

documentary evidences that all these ten credal tenets are wrong.”

These ten fundamentals of the Wahhabi religion are noticeably

identical with the religious principles Hempher prompted to Muhammad

of Najd.

The British published Hempher’s confessions as a means for Christian

propaganda. In order to mislead Muslims’ children they wrote lies and

fabrications in the name of Islamic teachings. Therefore, with a view to

protecting our youth from this British trap, we publish this book, which is

a correction of their lies and slanders.

- 35 -

Section One

PART FIVE

It was on one of those days when Muhammad of Najd and I

had become very intimate friends that I received a message

from London ordering me to leave for the cities of
Kerbelâ and

Najaf,
the two most popular Shiite centers of knowledge and

spirituality. So I had to put an end to my company with

Muhammad of Najd and leave Basra. Yet I was happy because

I was sure that this ignorant and morally depraved man was

going to establish a new sect, which in turn would demolish

Islam from within, and that I was the composer of the heretical

tenets of this new sect.

’Alî, the fourth Khalîfa of the Sunnites, and the first one

according to the Shiites, was buried in Najaf. The city of
Kûfa,

which was a distance of one fersah (league), i.e., an hour’s walk

from Najaf, was the capital of ’Alî’s caliphate. When ’Alî was

killed, his sons Hasan and Huseyn buried him outside Kûfa at a

place called Najaf today. In the course of time, Najaf began to

grow, while Kûfa gradually fell into decay. The Shiite men of

religion came together in Najaf. Houses, markets, madrasas

(Islamic schools and universities) were built.

The Khalîfa in Istanbul was kind and generous to them for

the following reasons:

1- The Shiite administration in Iran was supporting the

Shiites. The Khalîfa’s interfering with them would cause tension

between the states, which in turn could lead to warfare.

2- The inhabitants of Najaf included a number of armed

tribes supporting the Shiites. Although they did not have much

significance in terms of weaponry and organization, it would be

unwise for the Khalîfa to run the risk of getting into trouble with

them.

3- The Shiites in Najaf had authority over the Shiites all over

the world, particularly those in Africa and India. If the Khalîfa

disturbed them, all the Shiites would rise against him.

- 36 -

Huseyn bin ’Alî, the Prophet’s grandson, i.e., his daughter

Fâtima’s son, was martyred in Kerbelâ. The people of Iraq had

sent for Huseyn in Medina and invited him to Iraq to elect him

their Khalîfa. Huseyn and his family were in the territory called

Kerbelâ when the Iraqis gave up their former intention and,

acting upon the order given by Yazîd bin Muâwiya, the

Umayyad Khalîfa living in Damascus, set out with the intention

of arresting him. Huseyn and his family put up a heroic lastditch

fight against the Iraqi army. The battle ended in their

death, so the Iraqi army was the winning side. Since that day,

the Shiites have accepted Kerbelâ as their spiritual center, so

that Shiites from all over the world come here and form such a

huge crowd that our religion of Christianity does not have a

likeness to it.

Kerbelâ, a Shiite city, contains Shiite madrasas. This city

and Najaf support each other. Upon receiving the order to go to

these two cities, I left Basra for Baghdad, and thence to a city

named ‘Hulla’ situated alongside the Euphrates.

The Tigris and Euphrates come from Turkey, cut through

Iraq, and flow into the Persian Gulf. Iraq’s agriculture and

welfare are due to these two rivers.

When I was back in London, I proposed to the Ministry of the

Commonwealth that a project could be drawn up to change the

beds of these two rivers in order to make Iraq accept our

proposals. When the water was cut off, Iraq would have to

satisfy our demands.

From Hulla to Najaf I travelled in the guise of an Azerbaijani

tradesman. Establishing close friendships with Shiite men of

religion, I began to mislead them. I joined their circles of

religious instruction. I saw that they did not study science like

the Sunnites, nor did they have the beautiful moral qualities

possessed by the Sunnites. For example:

1- They were extremely inimical towards the Porte. For they

were Shiites and the Turks were Sunnites. They said that the

Sunnites were disbelievers.

2- The Shiite scholars were entirely absorbed in religious

teachings and had very little interest in worldly knowledge, as

was the case with priests during the period of standstill in our

history.

3- They were quite unaware of Islam’s inner essence and

- 37 -

sublime character, nor did they have the smallest notion of the

time’s scientific and technical improvements.

I said to myself: What a wretched sort of people these

Shiites are. They are sound asleep when the whole world is

awake. One day a flood will come and take them all away.

Several times I attempted to entice them to revolt against the

Khalîfa. Unfortunately, no one would even listen to me. Some of

them laughed at me as though I had told them to destroy the

earth. For they looked on the Khalîfa as a fortress impossible to

capture. According to them, they would get rid of the caliphate

with the advent of the promised Mahdi.

According to them, Mahdi was their twelfth imâm, who was a

descendant of Islam’s Prophet and who disappeared in the Hijrî

year 255. They believed he was still alive and would one day

reappear and rescue the world from this state of utter cruelty

and injustice, filling it with justice.

It is consternating! How come these Shiite people believe in

these superstitions! It was like the superstitious doctrine, “Jesus

Christ will come back and fill the world with justice,” held by our

Christians.

One day I said to one of them: “Isn’t it fard for you to prevent

injustice like the Islamic Prophet did?” His reply was: “He

managed to prevent injustice because Allah helped him.” When

I said, “It is written in the Qur’ân,
‘If you help Allah’s religion,

He will help you in return.’
[1] “ If you revolt against the torture

of your shâhs, Allah will help you” He answered, “You are a

tradesman. These are scientific matters. You cannot

understand this.”

The mausoleum of ’Alî the Emîr-ul-mu’minîn was profusely

decorated. It had a splendid yard, a gold-covered dome, and

two tall minarets. Every day great numbers of Shiites visited this

mausoleum. They performed namâz in jamâ’at in it. Every

visitor first stooped in front of the threshold, kissed it, and then

greeted the grave. They asked for permission and then entered.

The mausoleum had a vast yard, which contained numerous

rooms for men of religion and visitors.

There were two mausoleums similar to that of ’Alî’s in

[1]
Muhammad sûra, âyat: 7. To help the religion of Allâhu ta’âlâ means to

adapt oneself to the Sharî’at and to try to promulgate it. To revolt

against the Shâh or the State would mean to destroy the religion.

- 38 -

Kerbelâ. One of them belonged to Huseyn and the other one

belonged to his brother
Abbâs, who had been martyred with

him in Kerbelâ. In Kerbelâ the Shiites repeated the same

practices as they did in Najaf. The climate of Kerbelâ was better

than that of Najaf. It was surrounded with graceful orchards and

lovely brooks.

During my mission to Iraq I met with a scene that gave relief

to my heart. Some events heralded the end of the Ottoman

Empire. For one thing, the governor appointed by the

administration in Istanbul was an uneducated and cruel person.

He acted as he wished. The people did not like him. The

Sunnites were uneasy because the governor restricted their

freedom and did not value them, and the Shiites felt indignant

over being governed by a Turk while among them there were

sayyids
[1] and sherîfs,[2] the Prophet’s descendants, who would

have been a much better choice for governorship.

The Shiites were in an utterly sorrowful situation. They lived

in squalid and dilapidated environments. The roads were not

safe. Highwaymen always awaited caravans, and attacked

whenever they saw that there were no soldiers escorting them.

For this reason, convoys would not set out unless the

government would appoint a detachment to escort them.

The Shiite tribes were mostly warlike with one another. They

killed and plundered one another daily. Ignorance and illiteracy

were dreadfully widespread. This state of the Shiites reminded

me of the time when Europe had been under an ecclesiastical

invasion. With the exclusion of the religious leaders living in

Najaf and Kerbelâ and a small minority, who were their votaries,

not even one out of every thousand Shiites knew how to read or

write.

The economy had collapsed entirely, and the people were

suffering utter poverty. The administrative system was quite out

of order. The Shiites committed treasons against the

government.

The State and the people viewed each other with suspicion.

As a result, there was no mutual aid between them. The Shiite

religious leaders, totally given to vituperating the Sunnites, had

[1]
Descendants of hadrat Huseyn ‘radiy-Allâhu anh’.

[2]
Descendants of hadrat Hasan ‘radiy-Allâhu anh’.

- 39 -

already relinquished knowledge; business, religious and worldly

alike.

I stayed in Kerbelâ and in Najaf for four months. I suffered a

very serious illness in Najaf. I felt so bad that I completely gave

up hope of recovery. My illness lasted three weeks. I went to a

doctor. He gave me a prescription. Using the medicine, I began

to recover. Throughout my illness I stayed in an underground

room. Because I was ill, my host prepared my medicine and

food in return for an insignificant sum of money and expected

great thawâb for serving me. For I was, so to speak, a visitor of

’Alî the Emîr-ul-mu’minîn. The doctor advised me to have only

chicken broth during the first few days. Later on he permitted

me to eat chicken as well. The third week I had rice soup. After

becoming well again I left for Baghdad. I prepared a report of

one hundred pages on my observations in Najaf, Hulla, and

Baghdad and while on the way. I submitted the report to the

Baghdad representative of the Ministry of the Commonwealth. I

waited for the Ministry’s order on whether I should remain in

Iraq or return to London.

I wished to go back to London. For I had been abroad for a

long time. I missed my homeland and my family. Especially, I

wanted to see my son Rasputin, who had been born after my

departure. For this reason, I appended to my report a petition

for permission to return to London for a short time at least. I

wanted to give an oral report of impressions about my threeyear

mission in Iraq and to get some rest in the meantime.

The Iraq representative of the Ministry advised me not to call

on him often lest I should arouse suspicion. He also advised to

rent a room in one of the inns alongide the Tigris River, and

said, “I shall inform you of the Ministry’s answer when we

receive the mail from London.” During my stay in Baghdad I

observed the spiritual distance between Istanbul, the capital of

the caliphate, and Baghdad.

When I left Basra for Kerbelâ and Najaf, I was very much

anxious that Muhammad of Najd would swerve from the

direction I had led him. For he was an extremely unstable and

nervous person. I feared that the aims I had built upon him

might be spoilt.

As I left him he was thinking of going to Istanbul. I did my

best to dissuade him from the notion. I said, “I am very anxious

that when you go there you may make a statement whereby

- 40 -

they will pronounce you a heretic and kill you.”

My apprehension was quite the other way round. I was

anxious that upon going there he should meet profound

scholars capable of setting his fallacies right and converting him

to the Sunnî creed and thus all my dreams should come to

naught. For there was knowledge and Islam’s beautiful morality

in Istanbul.

When I found out that Muhammad of Najd did not want to

stay in Basra, I recommended that he go to Isfahan and Shîrâz.

For these two cities were lovely. And their inhabitants were

Shiites. And Shiites, in their turn, could not possibly influence

Muhammad of Najd. For Shiites were inefficient in knowledge

and ethics. Thus I made it certain that he would not change the

course I had charted for him.

As we parted I said to him, “Do you believe in Taqiyya?”

“Yes, I do,” he replied. “The unbelievers arrested one of the

Sahâba and tormented him and killed his parents. Upon this he

made
Taqiyya, that is, he said openly that he was a polytheist.

(When he came back and said what had happened), the

Prophet did not reproach him at all.” I advised him, “When you

live among the Shiites, make Taqiyya; do not tell them that you

are Sunnî lest they become a nuisance for you. Utilize their

country and scholars! Learn their customs and traditions. For

they are ignorant and stubborn people.”

As I left, I gave him some money as zakât. Zakât is an

Islamic tax collected in order to be dealt out to the needy

people. In addition, I gave him a saddled animal as a present.

So we parted.

After my departure I lost contact with him. This made me

utterly uneasy. When we parted we decided that both of us

were to return to Basra and whichever party was back first and

did not find the other party was to write a letter and leave it with

Abd-ur-Rîdâ.

- 41 -

Section One

PART SIX

I stayed in Baghdad for a time. Then, receiving the message

ordering me to return to London, I left. In London, I talked with

the secretary and some officials of the Ministry. I told them of

my activities and observations during my long mission. They

rejoiced greatly at the information I gave about Iraq and said

that they were pleased. On the other hand, Safiyya, the girl

friend of Muhammad of Najd, sent a report agreeing with mine. I

found out also that throughout my mission I had been followed

by men from the Ministry. These men also sent reports

concurrent with the reports I had sent and with the account I

had given to the secretary.

The secretary made an appointment for me to meet the

Minister. When I visited the Minister, he met me in a manner

that he had not shown towards me upon my arrival from

Istanbul. I knew that I occupied an exceptional place in his heart

now.

The minister was very pleased to know that I had obtained

Muhammad of Najd. “He is a weapon our Ministry has been

looking for. Give him all sorts of promises. It would be worth

while if you spent all your time indoctrinating him,” he said.

When I said, “I have been anxious about Muhammad of

Najd. He may have changed his mind,” he replied, “Don’t worry.

He has not given up the ideas he had when you left him. The

spies of our Ministry met him in Isfahan and reported to our

Ministry that he had not changed.” I said to myself, “How could

Muhammad of Najd reveal his secrets to a stranger?” I did not

dare to ask this question to the Minister. However, when I met

Muhammad of Najd later, I found out that in Isfahan a man

named Abd-ul-kerîm had met him and ferreted out his secrets

by saying, “I am Shaikh Muhammad’s [meaning me] brother. He

told me all that he knew about you.”

Muhammad of Najd said to me, “Safiyya went with me to

- 42 -

Isfahan and we cohabited with mut’a nikâh for two more

months. Abd-ul-kerîm accompanied me to Shîrâz and found me

a woman named Âsiya, who was prettier and more attractive

than Safiyya. Making mut’a nikâh with that woman, I spent the

most delightful moments of my life with her.”

I found out later that Abd-ul-kerîm was a Christian agent

living in the Jelfa district of Isfahan and working for the Ministry.

And Âsiya, a Jewess living in Shîrâz, was another agent for the

Ministry. All four of us coordinated to train Muhammad of Najd

in such a way that in future he would do what was expected

from him in the best way.

When I related the events in the presence of the Minister,

the secretary, and two other members of the Ministry whom I

did not know, the Minister said to me, “You have deserved to

receive the greatest award of the Ministry. For you are the best

one among the most significant agents of the ministry. The

secretary will tell you some State secrets, which will help you in

your mission.”

Then they gave me a ten-day leave during which I could see

my family. So I went home right away and spent some of my

sweetest moments with my son, who resembled me very much.

My son spoke a few words, and walked so elegantly that I felt

as if he were a piece from my own body. I spent this ten-day

leave so cheerfully, so happily. I felt as if I were going to fly from

joy. It was such a great pleasure to be back home, to be with

my family. During this ten-day leave I visited my old paternal

aunt, who loved me very much. It was wise of me to visit my

paternal aunt. For she passed away after my departure for my

third mission. I felt so sad about her decease.

This ten-day leave elapsed as fast as an hour. Whereas

cheerful days such as these go by as quickly as an hour, days

of grief seem to take centuries. I remembered the days when I

had suffered that illness in Najaf. Those days of affliction had

seemed like years to me.

When I went to the Ministry to receive new orders, I met the

secretary with his cheerful face and tall stature. He shook my

hand so warmly that his affection was perceptible.

He said to me, “With the command of our minister and the

committee in charge of Colonies, I shall tell you two State

secrets. Later you will benefit very much from these two

- 43 -

secrets. No one except a couple of confidential people know

these two secrets.”

Holding my hand, he took me to a room in the Ministry. I met

with something very attractive in this room. Ten men were

sitting around a round table. The first man was in the guise of

the Ottoman Emperor. He spoke Turkish and English. The

second one was dressed in the attire of the Shaikh-ul-islâm

(Chief of Islamic Matters) in Istanbul. The third one was dressed

in an attirement identical with that of the Shah of Iran. The

fourth one was in the atttire of the vizier in the Iranian palace.

The fifth one was dressed like the great scholar leading the

Shiites in Najaf. The last three of these people spoke Persian

and English. Each of these five people had a clerk sitting beside

him to write down whatever they would say. These clerks were

imparting to the five men the information collected by spies

about their archetypes in Istanbul, Iran, and Najaf.

The secretary said, “These five people represent the five

people there. In order to know what their archetypes think, we

have educated and trained these people exactly like their

archetypes. We intimate the information we have obtained

about their originals in Istanbul, Teheran and Najaf to these

men. And these men, in their turn, imagine themselves to be

their originals in those places. Then we ask them and they

answer us. We have determined that the answers given by

these people are seventy-percent agreeable with the answers

that their originals would give.

“If you like, you may ask questions for assessment. You

have already met the scholar of Najaf.” I replied in the

affirmative, for I had met the great Shiite scholar in Najaf and

asked him about some matters. Now I approached his copy and

said, “Dear teacher, would it be permissible for us to wage war

against the government because it is Sunnî and fanatical?” He

reflected for a while, and said, “No, it is not permissible for us to

wage war against the government because it is Sunnî. For all

Muslims are brothers. We could declare war on them (Sunnite

Muslims) only if they perpetrated cruelty and persecution on the

Ummat (Muslims). And even in this case we would observe the

principles of Amr-i-bi-l-ma’rûf
[1] and Nahy-i-ani-l-munkar.[2] We

[1]
Teaching, preaching, and commending the Islamic commandments.

[2]
Admonishing, warning against the Islamic prohibitions.

- 44 -

would stop interfering with them as soon as they stopped their

persecution.”

I said, “Dear teacher, may I have your opinion concerning

the matter that Jews and Christians are foul?” “Yes, they are

foul,” he said. “It is necessary to keep away from them.” When I

asked the reason why, he replied, “It is done so in retaliation for

an insult. For they look on us as disbelievers and deny our

Prophet Muhammad ‘alaihis-salâm’. We therefore retaliate for

this.” I said to him, “Dear teacher, isn’t cleanliness an issue of

îmân? Despite this fact, the avenues and streets around the

Sahn-i-sherîf
[the area surrounding hadrat ’Alî’s mausoleum]

are not clean. Even the madrasas, which are the places of

knowledge, cannot be said to be clean.” He replied, “Yes, it is

true; cleanliness is from îmân. Yet it cannot be helped because

the Shiites are negligent about cleanliness.”

The answers given by this man in the Ministry were precisely

concurrent with the answers I had received from the Shiite

scholar in Najaf. Such accurate identity between this man and

the scholar in Najaf amazed me utterly. In addition, this man

spoke Persian.

The secretary said, “If you had met the archetypes of the

other four personages, you would talk to their imitations now

and see how identical they are with their originals.” When I said,

“I know how the Shaikh-ul-islâm thinks. For Ahmed Efendi, my

hodja in Istanbul, gave a detailed description of the Shaikh-ulislâm

to me,” the secretary said, “Then you can go ahead and

talk with his model.”

I went near the Shaikh-ul-islâm’s model and said to him, “Is

it fard to obey the Khalîfa?” “Yes, it is wâjib,” he replied. “It is

wâjib, as it is fard to obey Allah and the Prophet.” When I asked

what evidence he had to prove this, he answered, “Didn’t you

hear about Janâb-i-Allah’s âyat,
‘Obey Allah, His Prophet, and

the Ulul amr from among you’?”
[1] I said, “Does this mean

that Allah commands us to obey the Khalîfa Yazîd, who

permitted his army to plunder Medîna and who killed our

Prophet’s grandson Huseyn, and Walîd who drank alcoholic

spirits?” His answer was this: “My son! Yazîd was the Amîr-ulmu’minîn

with Allah’s permission. He did not command the

killing of Huseyn. Do not believe in the Shiite lies! Read the

[1]
Nisâ sûra, âyat: 59

- 45 -

books well! He made a mistake. Then he made tawba for this

(he repented and begged for Allah’s forgiveness and mercy).

He was right about his ordering Medina-i-munawwara

plundered. For the inhabitants of Medina had become quite

unbridled and disobedient. As for Walîd; yes, he was a sinner. It

is not wâjib to imitate the Khalîfa, but to obey his

commandments compatible with the Sharî’at.” I had asked

these same questions to my hodja Ahmed Efendi and received

identical answers with slight differences.

Then I asked the secretary, “What are the ultimate reasons

for preparing these models?” He said, “With this method we are

assessing the mental capacities of the (Ottoman) Sultan and

the Muslim scholars, be they Shi’î or Sunnî. We are searching

for the measures that will help us cope with them. For instance,

if you know what direction the enemy forces will come from, you

will make preparations accordingly, post your forces at suitable

positions, and thus rout the enemy. On the other hand, if you

aren’t sure about the direction of the enemy assault you will

spread your forces here and there in a haphazard way and

suffer a defeat. ... By the same token, if you know the evidences

Muslims will furnish to prove that their faith, their madh-hab is

right, it will be possible for you to prepare the counter-evidences

to rebut their evidences and undermine their belief with those

counter-evidences.”

Then he gave me a book of one thousand pages containing

the results of the observations and projects carried out by the

aforenamed five representative men in areas such as military,

finance, education, and religion. He said, “Please read this book

and return it to us.” I took the book home with me. I read

through it with utmost attention during my three-week holiday.

The book was of a wonderful sort. For the important answers

and the delicate observations it contained sounded genuine. I

think that the answers given by the representative five men

were more than seventy percent agreeable with the answers

that their archetypes would have given. Indeed, the secretary

had said that the answers were seventy percent correct.

Having read the book, I now had more confidence in my

State and I knew for certain that the plans for demolishing the

Ottoman Empire in time shorter than a century had already

been prepared. The secretary also said, “In other similar rooms

we have identical tables intended for countries we have been

- 46 -

colonizing as well as for those we are planning to colonize.”

When I asked the secretary where they found such diligent

and talented men, he replied, “Our agents all over the world are

providing us intelligence continuously. As you see, these

representatives are experts in their work. Naturally, if you were

furnished with all the information possessed by a particular

person, you would be able to think like him and to make the

decisions he would make. For you would be his substitute now.”

The secretary went on, “So this was the first secret I was

ordered by the Ministry to give you.

“I shall tell you the second secret a month later, when you

return the book of one thousand pages.”

I read the book part by part from the beginning to the end,

focusing all my attention on it. It increased my information about

the Muhammadans. Now I knew how they thought, what their

weaknesses were, what made them powerful, and how to

transform their powerful qualities into vulnerable spots.

Muslims’ weak spots as recorded in the book were as

follows:

1- The Sunnite-Shiite controversy; the sovereign-people

controversy;
[1] the Turkish-Iranian controversy; the tribal

controversy; and the scholars-states controversy.
[2]

2- With very few exceptions, Muslims are ignorant and

illiterate.
[3]

[1]
This assertion is entirely wrong. It contradicts his former statement that

“it is fard to obey the Pâdishâh.”

[2]
This is sheer calumniation. The written will of Osmân (’Uthmân) Ghâzî,

(the first Ottoman Pâdishâh), is a detailed example of the value and

honour the Ottoman administration set on the scholars. All the

Pâdishâhs granted the highest positions to the scholars. When the

jealous adversaries of Mawlânâ Khâlid Baghdâdî slanderously

denounced him to Mahmûd Khân II and demanded that he be

executed, the Sultan gave this widely known answer: “Scholars would

by no means be harmful to the State.” The Ottoman Sultans granted a

house, provisions, and a high salary to every scholar.

[3]
The books on religion, ethics, îmân, and science written by thousands of

Ottoman scholars are known universally. Peasants, who are supposed

to be the most illiterate sort of people, were very well informed of their

faith, worships, and craft. There were mosques, schools, and madrasas

in all villages. Villagers were taught how to read and write, religious and

worldly knowledge in these places. Women in villages knew how to

- 47 -

3- Lack of spirituality, knowledge, and conscience.
[1]

4- They have completely ceased from worldly business and

are absorbed in matters pertaining to the Hereafter.
[2]

5- The emperors are cruel dictators.
[3]

6- The roads are unsafe, transportation and travels are

sporadic.
[4]

7- No precaution is taken against epidemics such as plague

and cholera, which kill tens of thousands of people each year;

hygiene is altogether ignored.
[5]

8- The cities are in ruins, and there is no system of supplying

water.
[6]

9- The administration is unable to cope with rebels and

insurgents, there is a general disorderliness, rules of the

read Qur’ân al-kerîm. Most scholars and Awliyâ were brought up and

educated in villages.

[1]
The Ottoman Muslims were very firm spiritually. The people would run

for Jihâd in order to attain martyrdom. After each of the (five) daily

prayers of namâz, as well as during every Friday Khutba, the religious

men would pronounce benedictions over the Khalîfa and the State, and

the whole congregation would say “Âmîn”. Christian villagers, on the

other hand, are mostly illiterate, totally unaware of their faith and

worldly knowledge, and therefore take the priests’ sermons for granted

and adhere to the lies and superstitions they have fabricated in the

name of religion. They are like senseless flocks of animals.

[2]
Unlike Christianity, Islam does not separate the religion from the world. It

is an act of worship to busy oneself with worldly matters. Our Prophet

stated,
“Work for the world as though you would never die, and

(work)
for the Hereafter as if you were going to die tomorrow.”

[3]
The emperors brought pressure to bear on the people for the execution

of the principles of the Sharî’at. They did not perpetrate oppression like

the European kings.

[4]
The roads were so safe that a Muslim who set out from Bosnia would

travel as far as Mekka comfortably and free of charge, staying, eating

and drinking in the villages on the way, and the villagers would most of

the time give him presents.

[5]
There were hospitals and asylums everywhere. Even Napoleon was

cured by the Ottomans. All Muslims adapt themselves to the hadîth-isherîf,

“He who has îmân will be clean.”

[6]
These slanders are not even worth answering. Fîrûz Shâh, the Sultan of

Delhi, passed away in 790 [C.E. 1388]. The orchards and gardens

irrigated by the wide 240 km canal constructed with his command

relapsed into a wasteland during the British invasion. The remains of

the Ottoman architecture are still dazzling the eyes of tourists.

- 48 -

Qur’ân, of which they are so proud, are almost never put into

practice.
[1]

10- Economical collapse, poverty, and retrogression.

11- There is not an orderly army, nor adequate weaponry;

and the weapons in stock are classical and friable. [Are they

unaware of the systematic army established by Orhan Ghâzî,

who ascended to the (Ottoman) throne in 726 (C.E. 1326),

Y
ıldırım (The Thunderbolt) Bâyezîd Khan’s immaculate army,

which routed the great army of crusaders in Nighbolu in 799

(C.E. 1399)?]

12- Violation of women’s right.
[2]

13- Lack of environmental health and cleanliness.
[3]

After citing what was considered as Muslims’ vulnerable

spots in the paragraphs paraphrased above, the book advised

to cause Muslims to remain oblivious of the material and

spiritual superiority of their faith, Islam. Then, it gave the

following information about Islam:

1- Islam commands unity and cooperation and prohibits

disunion. It is stated in the Qur’ân,
“Hold fast to Allah’s rope

altogether.”
[4]

2- Islam commands being educated and being conscious. It

is stated in the Qur’ân,
“Travel on the earth.”[5]

3- Islam commands acquiring knowledge. It is stated in a

hadîth,
“Learning knowledge is fard for every Muslim, male

and female alike.”

4- Islam commands working for the world. It is stated in the

Qur’ân,
“Some of them: O our Allah! Allot to us whatever is

beautiful both in the world and in the Hereafter.”
[6]

[1]
They must be confusing the Ottomans with those French generals who

were awarded for pouring their kings’ excrement into Seine.

[2]
At a time when the British were totally oblivious to arts, weaponry, and

women’s rights, the Ottomans formulated these concepts in the most

exquisite way. Would they have the face to deny the fact that the

Swedish and the French kings asked for help from the Ottomans?

[3]
The streets were extremely clean. In fact, there were health services

allotted to cleaning the spittles in the streets.

[4]
Âl-i-’Imrân sûra, âyat: 103

[5]
Âl-i-’Imrân sûra, âyat: 137

[6]
Baqara sûra, âyat: 201

- 49 -

5- Islam commands consultation. It is stated in the Qur’ân,

“Their deeds are
(done) upon consultation among

themselves.”
[1]

6- Islam commands to build roads. It is stated in the Qur’ân,

“Walk on the earth.”
[2]

7- Islam commands Muslims to maintain their health. It is

stated in a hadîth,
“Knowledge is (made up) of four (parts): 1)

The knowledge of Fiqh for the maintenance of faith; 2) The

knowledge of Medicine for the maintenance of health; 3)

The knowledge of Sarf and Nahw
(Arabic grammar) for the

maintenance of language; 4) The knowledge of Astronomy

so as to be aware of the times.”

8- Islam commands development. It is stated in the Qur’ân,

“Allah created everything on the earth for you.”
[3]

9- Islam commands orderliness. It is stated in the Qur’ân,

“Everything is based on calculations, orders.”
[4]

10- Islam commands being strong economically. It is stated

in a hadîth.
“Work for your world as though you would

never die. And work for your hereafter as if you were going

to die tomorrow.”

11- Islam commands establishing an army equipped with

powerful weapons. It is stated in the Qur’ân,
“Prepare as many

forces as you can against them.”
[5]

12- Islam commands observing women’s rights and to value

them. It is stated in the Qur’ân,
“As men legally have (rights)

over women, so women have rights over them.”
[6]

13- Islam commands cleanliness. It is stated in a hadîth,

“Cleanliness is from îmân.”

The book recommended degenerating and impairing the

following power sources:

1- Islam has negated racial, lingual, traditional, conventional,

and national bigotry.

[1]
Shûrâ sûra, âyat: 38

[2]
Mulk: 15

[3]
Baqâra sûra, âyat: 29

[4]
Hijr: 19

[5]
Enfâl sûra, âyat: 60

[6]
Baqara sûra, âyat: 228

- 50 -

2- Interest, profiteering, fornication, alcoholic spirits, and

pork are forbidden.

3- Muslims are firmly adherent to their ’Ulamâ (religious

scholars).

4- Most of the Sunnî Muslims accept the Khalîfa as the

Prophet’s representative. They believe that it is fard to show

him the same respect as must be shown to Allah and the

Prophet.

5- Jihâd is fard.

6- According to the Shî’î Muslims, all non-Muslims and

Sunnî Muslims are foul people.

7- All Muslims believe that Islam is the only true religion.

8- Most Muslims believe that it is fard to expel the Jews and

Christians from the Arab peninsula.

9- They perform their worships, (such as namâz, fast, hajj...),

in the most beautiful way.

10- The Shi’î Muslims believe that it is harâm (forbidden) to

build churches in Muslim countries.

11- Muslims hold fast to the principles of the Islamic belief.

12- The Shi’î Muslims consider it fard to give one-fifth of the

Humus,
i.e. booties taken in Holy War, to the ’Ulamâ.

13- Muslims raise their children with such education that

they are not likely to abandon the way followed by their

ancestors.

14- Muslim women cover themselves so well that mischief

can by no means act on them.

15- Muslims make namâz in jamâ’at, which brings them

together five times daily.

16- Because the Prophet’s grave and those of ’Alî and other

pious Muslims are sacred according to them, they assemble at

these places.

17- There are a number of people descending from the

Prophet, [who are called Sayyids and Sherîfs]; these people

remind of the Prophet and keep Him always remain alive in the

eyes of Muslims.

18- When Muslims assemble, preachers consolidate their

îmân and motivate them to do pious acts.

19- It is fard to perform Amr-i-bi-l-ma’rûf [advising piety] and

- 51 -

nahy-i-ani-l-munkar [admonishing against wrongdoing].

20- It is sunnat to marry more than one women in order to

contribute to the increase of Muslim population.

21- Converting one person to Islam is more valuable to a

Muslim than possessing the whole world.

22- The hadîth,
“If a person opens an auspicious way, he

will attain the thawâbs of people who follow that way as

well as the thawâb for having attained it,”
is well known

among Muslims.

23- Muslims hold the Qur’ân and hadîths in very profound

reverence. They believe that obeying these sources is the only

way of attaining Paradise.

The book recommended to vitiate Muslims’ staunch spots

and to popularize their weaknesses, and it prescribed the

methods for accomplishing this.

It advised the following steps for popularizing their

vulnerable spots:

1- Establish controversies by inducing animosity among

disputing groups, inoculating mistrust, and by publishing

literature to further incite controversies.

2- Obstruct schooling and publications, and burn literature

whenever possible. Make sure that Muslim children remain

ignorant by casting various aspersions on religious authorities

and thus preventing Muslim parents from sending their children

to religious schools. [This British method has been very harmful

to Islam.]

3-4- Praise Paradise in their presence and convince them

that they need not work for a worldly life. Enlarge the circles of

Tasawwuf. Keep them in an unconscious state by encouraging

them to read books advising
Zuhd, such as Ihyâ-ul-’ulûm-iddîn,

by Ghazâlî,
Mesnevî, by Mawlânâ, and various books

written by Muhyiddîn Arabî.
[1]

5- Wheedle the emperors into cruelty and dictatorship by the

following demagogic falsifications: You are Allah’s shadows on

[1]
Zuhd,
which is commended by books of Tasawwuf, does not mean to

cease from worldly labour. It means not to be fond of the world. In other

words, working for the world, earning worldly needs, and using them

compatibly with the Sharî’at will provide as much thawâb as other acts

of worship will.

- 52 -

the earth. In fact, Abû Bakr, ’Umar, ’Uthmân, ’Alî, Umayyads

and Abbasids came to seize power by sheer force and the

sword, and each of them was a sovereign. For example, Abû

Bakr assumed power with the help of ’Umar’s sword and by

setting fire to the houses of those who would not obey him,

such as Fâtima’s house.
[1] And ’Umar became Khalîfa upon

Abû Bakr’s commendation. ’Uthmân, on the other hand,

became the president with ’Umar’s order. As for ’Alî; he became

head of the State by an election held among bandits. Muâwiya

assumed power by the sword.
[2] Then, in the time of the

Umayyads, sovereignty was turned into an inheritance

transferred through paternal chain. So was the case with the

Abbasids. These are the evidences for the fact that in Islam

sovereignty is a form of dictatorship.

6- Delete death penalty for homicide from the penal code.

[Death punishment is the only deterrent to homicide and

[1]
There are indications in hadîth-i-sherîfs that Abû Bakr, ’Umar, ’Uthmân,

and ‘Alî ’radiy-Allâhu anhum’ would become Khalîfas. Yet there is not a

clear statement concerning their times. Rasûlullah ‘sall-Allâhu alaihi wa

sallam’ left this matter to his Sahâba’s choice. The Sahâba had three

different kinds of ijtihâd in electing the Khalîfa. Caliphate was not a

property to be inherited by one’s relatives. Abû Bakr, who had been the

first person to become a Muslim, who had caused others to become

Believers, behind whom our Prophet had performed namâz by telling

him to be the imâm and conduct the namâz, and with whom the

Prophet had migrated (to Medina), was the most suitable candidate.

Some (of the Sahâba) went to hadrat ’Alî’s place. One of them, namely,

Abû Sufyân, said, “Hold out your hand! I shall pay homage to you! If

you like, I shall fill all the place with cavalrymen and infantrymen.”

Hadrat ’Alî refused this, answering, “Are you trying to break the

Muslims into groups? My staying home is not intended for being

elected Khalîfa. Bereavement from Rasûlullah has shocked me. I feel

demented.” He went to the mosque. He paid homage to Abû Bakr in

the presence of all the others. Upon this Abû Bakr said, “I don’t want to

be Khalîfa. I accept it willy-nilly to prevent confusion.” ’Alî replied, “You

are more worthy of being Khalîfa.” The statements of praise hadrat ’Alî

made of Abû Bakr that day are quoted in our (Turkish) book
Se’âdet-i

Ebediyye.
Hadrat ’Umar accompanied hadrat ’Alî to his house. Hadrat

’Alî would say, “After Rasûlullah, Abû Bakr and ’Umar are the highest of

this Ummat (Muslims).” People who believed the Shiite lies and

slanders are responsible for the wretched state Muslims are in today.

The British are still pushing on this instigation.

[2]
Hadrat Muâwiya became Khalîfa upon hadrat Hasan’s paying homage

to him. Please read the book
Documents of the Right Word.

- 53 -

banditry. Anarchy and banditry cannot be prevented without

death penalty.] Hinder the administration in punishing

highwaymen and robbers. Make sure that travelling is unsafe by

supporting and arming them.

7- We can make them lead an unhealthy life with the

following scheme: Everything is dependent on Allah’s

foreordination. Medical treatment will have no role in restoring

health. Does not Allah say in the Qur’ân,
“My Rabb (Allah)

makes me eat and drink. He cures me when I am ill. He

alone will kill me and then resurrect me.”
[1]
Then, no one will

recover from an illness or escape death outside Allah’s will.
[2]

8- Make the following statements for encouraging cruelty:

Islam is a religion of worship. It has no interest in State matters.

Therefore, Muhammad and his Khalîfas did not have any

ministers or laws.
[3]

9- Economic decline is a natural consequence of the

injurious activities advised so far. We can add to the atrophy by

rotting the crops, sinking the trade ships, setting fire to the

market places, destroying dams and barrages and thus leaving

agricultural areas and industrial centers under water, and finally

by contaminating their networks of drinking water.
[4]

10- Accustom statesmen to such indulgences as [sex,

[1]
Shûrâ sûra, âyats: 79-80-81

[2]
British agents distort the meanings of âyat-i-kerîmas and hadîth-i-sherîfs

in order to mislead Muslims. It is sunnat (something done, advised,

recommended, liked by the Prophet) to have medical treatment. Allâhu

ta’âlâ has created a curing effect in medicine. Our Prophet commanded

to take medicine. Allâhu ta’âlâ, the creator of everything, is the healer.

Yet He has created a law of causation and commands us to obey this

law by holding on to the causes. We must work hard, discover the

causes, and use them. To say,
“He cures me,” means to say, “He

gives me the means that will cause healing.” It is a commandment (of

Islam) to do research to discover the causes. Our Prophet stated,
“It is

farz both for men and for women to study and acquire

knowledge.”
At another time he stated, “Allâhu ta’âlâ likes those

who work and earn.”

[3]
Worship does not only consist of namâz, fast and hajj. It is also worship

to do worldly business because Allâhu ta’âlâ commands it but in a

manner compatible with the Sharî’at. It is very thawâb (deserving

reward in the Hereafter) to work for useful things.

[4]
See the savagery, the cruelty perpetrated by the British, who call

themselves civilized and repeat the phrase ‘human rights’ so often!

- 54 -

sports,] alcohol, gambling, corruption which cause sedition and

intriguing, and spending the State property for their personal

advantages. Encourage the civil servants to do things of this

sort and reward those who serve us in this way.

Then the book added the following advice: The British spies

assigned this duty must be protected secretly or openly, and no

expense must be spared to rescue the ones arrested by

Muslims.

11- Popularize all sorts of interest. For interest not only ruins

national economy, but also accustoms Muslims to disobeying

the Koranic rules. Once a person has violated one article of law,

it will be easy for him to violate the other articles, too. They

must be told that “interest is harâm when in multiples, for it is

stated in the Qur’ân,
‘Do not receive interest in multiples.’[1]

Therefore, not every form of interest is harâm.” [The pay-off

time of a loan must not be appointed in advance. Any extra

payment agreed on (at the time of lending) is interest. This type

of interest is a grave sin, be the extra payment stipulated worth

only a dirham. If it is stipulated that the same amount

(borrowed) must be repaid after a certain time, this is interest

according to the Hanafî madh-hab. In sales on credit, time of

repayment must be appointed; yet if the debtor cannot pay off at the

appointed time and the time is protracted and an extra payment is

stipulated, this kind of interest is called
Mudâ’af. The âyat-i-karîma

quoted above states this type of interest in trade.]

12- Spread false charges of atrocity against scholars, cast

sordid aspersions against them and thus alienate Muslims from

them. We shall disguise some of our spies as them. Then we

shall have them commit squalid deeds. Thus they will be

confused with scholars and every scholar will be looked upon

with suspicion. It is a must to infiltrate these spies into Al-Azhar,

Istanbul, Najaf, and Kerbelâ. We shall open schools,

colleges for estranging Muslims from scholars. In these schools

we shall educate Byzantine, Greek and Armenian children and

bring them up as the enemies of Muslims. As for Muslim

children; we shall imbue them with the conviction that their

ancestors were ignorant people. In order to make these children

hostile towards Khalîfas, scholars, and statesmen, we shall tell

them about their errors and convince them that they were busy

[1]
Âl-i-’Imrân sûra, âyat: 130

- 55 -

with their sensuous pleasures, that Khalîfas spent their time

having fun with concubines, that they misused the people’s

property, that they did not obey the Prophet in anything they

did.

13- In order to spread the calumniation that Islam abhors

womankind, we shall quote the âyat,
“Men are dominant over

women,”
[1] and the hadîth, “The woman is an evil

altogether.”
[2]

[1]
Nisâ sûra, âyat: 34

[2]
It is stated in a hadîth-i-sharîf, “A woman (wife) who obeys the

Sharî’at is one of the blessings of Paradise. A woman who follows

her sensations and disobeys the Sharî’at is evil.”
A poor single

woman’s father has to subsist her, be her unmarried or widowed. If he

does not, he is to be imprisoned. If she does not have a father, or if her

father is (too) poor (to subsist her), her mahram relatives will (have to)

care for her. In case she does not have such relatives, either, the

government will have to allot a salary for her. A Muslim woman will

never have to work for a living. The Islamic religion has burdened man

with all the needs of his woman. In return for this heavy burden, man

might as well have been made the only inheritor of his progenitors; yet,

as another kindness toward womankind, Allâhu ta’âlâ has commanded

that they should be given half the property inherited by their brothers. A

husband cannot force his wife to work within or without the house. If a

woman wants to work, she can do so with her husband’s permission,

with the proviso that she should be covered and there should not be

men at the place where she works; and in this case her earnings will

belong to her. No one can force a woman to relinquish earnings of this

sort or property she has inherited or the mehr (she has deserved

through marriage agreement). Nor can she be forced to spend it for her

or her children’s needs or for anything needed in the house. It is fard

for the husband to provide all such needs. In today’s communist

regimes, women as well as men are made to work in the heaviest jobs

for food only, like animals. In Christian countries, said to be free world

countries, and in some Arabic countries said to be Muslim countries,

women work like men in factories, in fields, in trade businesses under

the sophistry that “life is common.” As it frequently appears in daily

newspapers, most of them regret having married, so that law courts

teem with files of divorce suits. Utterances spoken by the blessed

mouth of the Messenger of Allah are of three kinds: The first kind

comprises utterances which come from Allâhu ta’âlâ both in tenor and

in vehicle. These utterances are called
âyat-i-kerîma, which make up

the
Qur’ân al-kerîm collectively. The utterance, “Every good and

useful thing coming to you is willed and sent by Allâhu ta’âlâ.

Every evil and harmful thing is wished by your nafs. All these

things are created and sent by Allâhu ta’âlâ,”
is the seventy-eighth

- 56 -

14- Dirtiness is the result of lack of water. Therefore, we

must deter the increasing of the water supplies under various

schemes.

The book advised the following steps for destroying Muslims’

strongholds:

1- Induce such chauvinistic devotions as racism and

nationalism among Muslims so as to retract their attention

towards their pre-Islamic heroisms. Rejuvenate the Pharaoh

period in Egypt, the Magi period in Iran, the Babylonian period

in Iraq, the Attila and Dzengiz era [tyrannisms] in the Ottomans.

[They contained a long list on this subject.]

2- The following vices must be done secretly or publicly:

Alcoholic spirits, gambling, fornication, pork, [and fights among

sports clubs.] In doing this, Christians, Jews, Magians, and

other non-Muslims living in Muslim countries should be utilized

to a maximum, and those who work for this purpose should be

awarded high salaries by the treasury tepartment of the Ministry

of the Commonwealth.

3- Sow suspicion among them concerning Jihâd; convince

them that Jihâd was a temporary commandment and that it has

been outdated.

4- Dispel the notion that “disbelievers are foul” from the

hearts of Shiites. Quote the Koranic verse,
“As the food of

those given a
(heavenly) Book is halâl for you, so is your

âyat of
Nisâ sûra. The second kind includes utterances whose words

belong to our Prophet while their meanings are inspired by Allâhu

ta’âlâ. These utterances are called
hadîth-i-qudsî. The utterance, “Be

inimical towards your nafs. For it is My enemy,”
is a hadîth-i-qudsî.

In the third kind are those utterances belonging to our Prophet both in

wording and in meaning. They are called
hadîth-i sherîf. The

utterance,
“A woman who obeys the Sharî’at is one of the

blessings of Paradise. A woman who follows her nafs is evil,”
is a

hadîth-i-sherîf. Hadrat Muhyiddîn-i-Arabî explains this hadîth-i-sherîf in

the first volume of his book
Musâmarât. The British spy withholds the

first half of the hadîth and reveals only the latter half. If women all over

the world knew about the value, the comfort and peace, the freedom

and the right to divorce Islam has conferred on them, they would

immediately become Muslims and endeavour to disseminate Islam all

over the world. It is a shame that they cannot realise these facts. May

Allâhu ta’âlâ bless all humanity with the fortune of learning Islam’s

luminous way correctly!

- 57 -

food halâl for them,”
[1] and tell them that the Prophet had a

Jewish wife named Sâfiyya and a Christian wife named Mâriya

and that the Prophet’s wives were not foul at all.
[2]

5- Imbue Muslims with the belief that “what the Prophet

meant by ‘Islam’ was ‘a perfect religion’ and therefore this

religion could be Judaism or Christianity as well as Islam.”

Substantiate this with the following reasoning: The Qur’ân gives

the name ‘Muslim’ to members of all religions. For instance, it

quotes the Prophet Joseph (Yûsuf ‘alaihis-salâm’) as having

invoked,
“Kill me as a Muslim,”[3] and the Prophets Ibrâhîm

and Ismâ’îl as having prayed,
“O our Rabb (Allah)! Make us

Muslims for Yourself and make a Muslim people for

[1]
Mâida sûra, âyat: 5

[2]
Hadrat Sâfiyya, whom the British call a Jew, had already become a

Muslim (when she married our Prophet). As for Mâriya, an Egyptian,

she was not one of the blessed wives of the Messenger of Allah. She

was a jâriya. She, too, was a Muslim. (When she passed away), ’Umar

‘radiy-Allâhu anh’, who was the Khalîfa at that time, conducted the

ritual prayer (performed when a Muslim dies). According to the belief of

Ahl as-sunna, a Christian woman can be a jâriya as well as a wife (for a

Muslim man). Contrary to the Shiite credo (in this respect), disbelievers

are not foul themselves. What is foul in them is the belief they hold.

[3]
Belief in the information a Prophet has brought from Allâhu ta’âlâ is

called
Îmân. The information to be believed is of two sorts: (1)

Information to be believed only; (2) Information both to be believed and

to be practised. The first sort of information, which is the basis of îmân,

comprises six tenets. All Prophets taught the same basic principles of

îmân. Today, all the Jews, Christians, scientists, statesmen,

commanders all over the world, and all these so-called modernists

believe in the Hereafter, that is, in resurrection after death. Those who

call themselves modern people have to believe, like these people. On

the other hand, Prophets’ Sharî’ats, i.e. the commandments and

prohibitions in their religions, are not the same. Having îmân and

adapting oneself to the Sharî’at is called
Islam. Since each Prophet

has a different Sharî’at, the Islam of each Prophet is different from that

of another. Each Messenger of Allah brought a new Islam, abrogating

the Islam of the Prophet prior to him. The Islam brought by the last

Prophet Muhammad ‘alaihis-salâm’ shall remain valid till the end of the

world. In the 19th and 85th âyats of surat
Âl-i-’Imrân, Allâhu ta’âlâ

commands Jews and Christians to give up their former Islams. He

declares that those who do not adapt themselves to Muhammad

‘alaihis-salâm’ shall not enter Paradise and that they shall suffer eternal

burning in Hell. Each of the aforenamed Prophets, i.e. Ibrâhîm, Ismâ’îl,

and Yûsuf, supplicated for the Islam that was valid in his time. Those

Islams, going to church, for instance, are not valid today.

- 58 -

Yourself from among our offspring,”
[1]
and the Prophet

Ya’qûb as having said to his sons,
“Die only and only as

Muslims.”
[2]

6- Repeat frequently that it is not harâm to build churches,

that the Prophet and his Khalîfas did not demolish them, that on

the contrary they respected them, that the Qur’ân states,
“If

Allah had not dispelled some people by means of others,

monasteries, churches, synagogues, and mosques wherein

Allah’s name is mentioned very much would have been

annihilated
(by now),[3] that Islam respects temples, that it

does not demolish them, and that it prevents those who would

otherwise demolish them.

7- Confuse Muslims about the hadîths,
“Deport the Jews

from the Arabic Peninsula,”
and, “Two religions cannot

coexist on the Arabic peninsula.”
Say that “If these two

hadîths were true, the Prophet would not have had a Jewish

wife and a Christian one. Nor would he have made an

agreement with the Najran Christians.”
[4]

8- Try to hamper Muslims in their worships and make them

falter about the usefulness of worships by saying that “Allah

does not need men’s worships.”
[5] Prevent them from their

worship of hajj as well as from any sort of worship that will bring

them together. Likewise, try to obstruct construction of

mosques, mausoleums and madrasas and the restoration of

Ka’ba.

9- Mystify the Shiites about the rule that one-fifth of the

ghanîma property taken from the enemy in combat is to be

given to the ’Ulamâ and explain that this one-fifth belongs to the

ghanîma property taken from (Dâr-ul-harb) and that it has

nothing to do with commercial earnings. Then add that “Humus

(the one-fifth mentioned above) is to be given to the Prophet or

[1]
Baqara sûra, âyat: 128

[2]
Baqara sûra, âyat: 132

[3]
Hajj sûra, âyat: 40

[4]
See the footnote 2 on page 56.

[5]
Worships are performed because Allâhu ta’âlâ has commanded them.

Yes, Allâhu ta’âlâ does not need His born slaves’ worships. Yet the

born slaves themselves need worshipping. These people (Christians)

go to church in crowds. On the other hand they prevent Muslims from

going to mosques.

- 59 -

to the Khalîfa, not to the ’Ulamâ. For the ’Ulamâ are given

houses, palaces, animals, and orchards. Therefore, it is not

permissible to give them the (Humus).”

10- Insert heresies into Muslims’ credal tenets and then

criticize Islam for being a religion of terror. Assert that Muslim

countries are retrogressive and that they have undergone

shocks, thus impairing their adherence to Islam. [On the other

hand, Muslims established the greatest and the most civilized

empire of the world. They declined as their adherence to Islam

deteriorated.]

11- Very important! Alienate children from their fathers, thus

depriving them of their elders’ education. We shall educate

them. Consequently, the moment children have parted from

their fathers’ education, there will no longer be any possibility

for them to maintain contact with their belief, faith, or religious

scholars.

12- Provoke the womenfolk to get rid of their traditional

covers. Fabricate such falsifications as “Covering is not a

genuine Islamic commandment. It is a tradition established in

the time of the Abbasids. Formerly, other people would see the

Prophet’s wives and women would join all sorts of social

activities.” After stripping the woman of her traditional cover,

tempt the youth towards her and cause indecencies between

them! This is a very effective method for annihilating Islam. First

use non-Muslim women for this purpose. In the course of time

the Muslim woman will automatically degenerate and will begin

to follow their example.
[1]

[1]
Before the revelation of the âyat of Hijâb (veiling), women would not

cover themselves; they would come to the Messenger of Allah, ask him

questions, and learn from him what they did not know. Whenever the

Messenger of Allah visited one of them in her home, other women

would go there, too, sitting, listening, and learning. Six years after the

Hijrat Nûr sûra was revealed to prohibit women from sitting or talking

with men (other than spouse or other close relatives). From then on,

the Messenger of Allah commanded women to learn what they did not

know by asking his blessed wives. These disbelievers are misleading

Muslims by withholding the fact that women covered themselves after

the revelation of the âyat of Hijâb.

Umm-i Salama ‘radiy-Allâhu anha’, blessed wife of Rasulullah,

narrates: Maymûna ‘radiy-Allâhu anha’, another wife of Rasulullah ‘sall-

Allâhu alaihi wa sallam’ and I were with the Messenger of Allah ‘sall-

Allâhu alaihi wa sallam’, when Ibn-i-Umm-i-Maktûm ‘radiy-Allâhu anh’

- 60 -

asked for permission and entered. When the Messenger of Allah ‘sall-

Allâhu alaihi wa sallam’ saw him he said to us,
“Withdraw behind the

curtain!”
When I said, “Isn’t he blind? He won’t see us,” the Messenger

of Allah answered,
“Are you blind, too? Don’t you see him?” That is,

he meant, “He may be blind, but you aren’t.” This hadîth-i-sherîf was

quoted by Imâm-i-Ahmad and Tirmuzî and Abû Dâwûd

‘rahimahumullâhi ta’âlâ.’ According to this hadîth-i-sherîf, as it is harâm

for a man to look at a woman who is not his spouse or a close relative,

so is it harâm for a woman to look at a man who is not her spouse or a

close relative. Our madh-hab îmâms took other hadîth-i-sherîfs into

consideration as well, and said that “It is harâm for a woman to look at

a nâ-mahram man’s
awrat parts. It is easy to do this. These easy

commandments and prohibitions are called (Rukhsat). It is
Azimat for a

woman not to look at a nâ-mahram man’s head and hair. A man’s

awrat part for a woman (the part which is forbidden for a woman to look

at) is between his knee and navel. And (obeying) this (rule only, without

paying attention to the Azîmat), is (called)
Rukhsât. As is seen, the

Azwâj-i-tâhirat (the pure wives of the Messenger of Allah) ‘radiy-Allâhu

ta’âlâ anhunna’ and the As-hâb-i-kirâm ‘radiy-Allâhu anhum’ would

always act on the Azîmat and they would refrain from the Rukhsât. The

Zindiqs
who try to destroy Islam from within put forward the fact that

women did not cover themselves before the revelation of the âyat of

Hijâb and say that “Women did not cover themselves in the Prophet’s

time. Women’s veiling themselves like ogres, a practice which is so

common today, did not exist at that time. Hadrat Âisha, for one, would

go out bare headed. Today’s practice of veiling was invented by the

bigoted men of fiqh afterwards.” The hadîth-i-sherîfs quoted above

show clearly that these statements of theirs are lies and slanders.

The four right Madh-habs, which are the explanations of the

commandments and prohibitions of Allâhu ta’âlâ, give different

accounts pertaining to men’s
awrat parts, that is, parts of their body

which are forbidden (for others) to look at or (for them) to show to

others. It is fard for every man to cover those parts of his body which

the Madh-hab he is in prescribes to be harâm. It is harâm to look at

someone else’s parts of awrat. The following hadîth-i-sherîfs are written

in the book
Eshi’at-ul-leme’at:

“Let men and women not look at the awrat parts of people of

their own sex.”
In the Hanafî Madh-hab, a man’s parts of awrat for

other men are the same as those of a woman for other women: the

area between the knees and the navel. A woman’s parts of awrat for

men nâ-mahram to her, on the other hand, are all her body with the

exception of the hands and face. (Any member of the opposite sex who

is not one of a person’s close relatives called mahram is called nâmahram.

Islam names one’s mahram relatives. They are eighteen). A

woman’s hair is within her parts of awrat. It is harâm to look at

someone’s parts of awrat even without any feeling of lust.

“If you see a woman, turn your face away from her! Although

- 61 -

13- Exploit every opportunity to put an end to performing

namâz in jamâ’at by casting aspersions on the imâms in

mosques, by revealing their mistakes, and by sowing discord

and adversity between them and the jamâ’ats (groups of

Muslims) who perform their daily prayers of namâz behind

them.

14- Say that all mausoleums must be demolished to the

ground, that they did not exist in the Prophet’s time. In addition,

deter Muslims from visiting the graves of Prophets, Khalîfas and

pious Muslims by arising doubts about visiting graves. For

instance, say, “The Prophet was buried beside his mother and

Abû Bekr and ’Umar were buried in the cemetery called

Bâkî’.’Uthmân’s grave is unknown. Huseyn’s head was buried

at (a place called)
Hannana. It is not known where his body

was buried. The graves in
Kâzimiyya belong to two caliphs.

They do not belong to Kâzim and Jawâd, two descendants of

the Prophet. As to the one in Tus (city); that grave belongs to

Hârun, not to Ridâ, a member of the Ahl-i-Bayt (the Prophet’s

Family). The graves in Samerra belong to the Abbasids. They

do not belong to Hâdî, Askerî, and Mahdî, members of the Ahl-i-

Bayt. As it is fard to demolish all the mausoleums and domes in

Muslim countries, so is it a must to bulldoze the cemetery called

Bâkî’.”

15- Make people feel sceptical about the fact that Sayyids

it is not sinful to see one unexpectedly, it is sinful to look at her

again.”

O ’Alî! Do not open your thigh! Do not look at someone

else’s thigh, be it a corpse or a person who is alive.”

“May Allah curse those who open their parts and those who

look at them!”

“A person who makes himself like a community will become

one of them.”
This hadîth-i-sherîf shows that a person who adapts

himself to enemies of Islam in ethics, behaviour or styles of dressing

will become one of them. Those who adapt themselves to disbelievers’

wicked fashions, who name harâms ‘fine arts’, and who call people who

commit harâms ‘artists’, should take this hadîth-i-sherîf as a warning. It

is written as follows in
Kimyâ-i-sa’âdat: “It is harâm for women and

girls to go out without covering their heads, hair, arms and legs or in

thin, ornamented, tight, perfumed dresses. If a woman’s parents,

husband or brothers condone her going out in this manner, they will

share her sin and the torment (she will suffer for this sin in the

Hereafter).” If they make tawba they will be pardoned. Allâhu ta’âlâ

likes those who make tawba.

- 62 -

are the Prophet’s descendants. Mix Sayyids with other people

by making non-Sayyids wear black and green turbans. Thus

people will be perplexed in this matter and will consequently

begin to distrust Sayyids. Strip religious authorities and Sayyids

of their turbans so that the Prophetic pedigree will be lost and

religious authorities will not be respected any more.
[1]

16- Say that it is fard to demolish the places where Shiites

mourn, that this practice is a heresy and aberration. People

should be prevented from visiting those places, the number of

preachers should be decreased and taxes should be levied on

preachers and owners of the places for mourning.

17- Under the pretext of love of freedom, convince all

Muslims that “Everyone is free to do whatever he likes. It is not

fard to perform Amr-i-bi-l-ma’rûf and Nahy-i-anil-munkar or to

teach the Islamic principles.” [On the contrary, it is fard to learn

[1]
Sayyid Abd-ul-Hakîm Arwâsî ‘rahmatullâhi alaih’, a great scholar, states

in the book
(As-hâb-i-kirâm), which he wrote in Istanbul: “Hadrat

Fâtimâ, the blessed daughter of the Messenger of Allah, and all her

offspring till the end of the world are members of the Ahl-i-Bayt. It is

necessary to love them even if they are disobedient Muslims. Loving

them, helping them with one’s heart, body, and/or property, respecting

them and observing their rights will cause one to die as a Believer.

There was a law court allotted for Sayyids in Hamâ, a city in Syria. In

the time of the Abbasid Khalîfas in Egypt, the descendants of Hasan

‘radiy-Allâhu anh’ were named
Sherîf and it was decided that they

were to wear white turbans, and Huseyn’s ‘radiy-Allâhu anh’ sons were

named
Sayyid, who were to wear green turbans. Children born from

these two families were registered in the presence of a judge and two

witnesses. During the reign of Sultân Abd-ul-majîd Khân ‘rahmatullâhi

alaih’ Rashîd Pasha, the masonic vizier, cancelled these law courts

under the directions of his British bosses. People without any known

genealogical origin or religious madh-hab began to be called Sayyid.

Bogus Iranian sayyids spread far and wide. It is stated in
Fatâwâ-ihadîthiyya,

‘In the early days of Islam anyone who was a descendant

of the Ahl-i-Bayt was called Sherîf, e.g. Sherîf-i-Abbâsî, Sherîf-i-

Zaynalî. Fâtimî Rulers were Shiite. They called only the descendants of

Hasan and Huseyn Sherîf. Ashraf Sha’bân bin Huseyn, one of the

Turcoman Rulers in Egypt, commanded that Sayyids should wear

green turbans so that they be distinguished from Sherîfs. These

traditions spread widely, though they do not have any value from the

Islamic point of view.’ There is detailed information in this subject in

Mir’at-i-kâinât
and in the Turkish version of Mawâhib-i-ledunniyya

and in the third chapter of the seventh section of the commentary

called Zarqânî.”

- 63 -

and teach Islam. It is a Muslim’s first duty.] In addition, imbue

them with this conviction: “Christians are to remain in their own

faith (Christianity) and Jews are to abide by theirs (Judaism).

No one will enter another person’s heart. Amr-i-ma’rûf and

Nahy-i-anil-munkar are the Khalîfa’s duties.”

18- In order to impede Muslims from increasing in number,

births must be limited and polygamy must be prohibited.

Marriage must be subjected to restrictions. For instance, it must

be said that an Arab cannot marry an Iranian, an Iranian cannot

marry an Arab, a Turk cannot marry an Arab.

19- Make sure to stop Islamic propagations and conversions

to Islam. Broadcast the conception that Islam is a religion

peculiar to the Arabs only. As an evidence for this, put forward

the Koranic verse which reads,
“This is a Dhikr for thee and

thine people.”

20- Pious institutions must be restricted and confined to the

State monopoly, to the extent that individuals must be unable to

establish madrasas or other similar pious institutions.

21- Arouse doubts as to the authenticity of the Qur’ân in

Muslims’ minds; publish Koranic translations containing

excisions, additions, and interpolations, and then say, “The

Qur’ân has been defiled. Its copies are incongruous. A verse

one of them contains does not exist in another.” Excise the

verses insulting Jews, Christians and all other non-Muslims and

those commanding Jihâd, Amr-i-bi-l-ma’rûf and Nahy-i-anil

munkar.
[1] Translate the Qur’ân into other languages such as

[1]
These British contrivances came to naught. For Allâhu ta’âlâ has been

protecting Qur’ân al-kerîm from interpolation. He did not promise also

that He would protect the Injîl (the heavenly Book revealed to hadrat

Îsâ). It is for this reason that false books in the name of Bible were

written. Even these books were changed in the course of time. The first

interpolation in them was made by a Jewish convert named Paul. The

greatest of the changes that were made in every century was the one

constituted by the three hundred and nineteen priests who convened in

Nicea in 325 upon the order of Constantine, the first Roman emperor in

Istanbul. In 931 [C.E. 1524], Martin Luther, a German priest,

established the
Protestant sect. Christians who followed the Pope in

Rome were called
Catholics. The massacres of Saint Bartholomew

and Scotland, the catastrophic mass killings after the tribunals called

Inquisition are recorded in Christian history as well. In 446 [C.E. 1054],

Michael Kirolarius, Patriarch of Istanbul, dissented from the Pope and

established the
Orthodox Church. The Syrian Monophysite sect was

- 64 -

Turkish, Persian, Indian, thus to prevent Arabic from being

learned and read outside Arabic countries, and again, prevent

the (Ad-hân), (Namâz), and (Duâ) from being done in Arabic

outside of Arabic countries.

Likewise, Muslims will be made to feel doubts about hadîths.

The translations, criticisms and interpolations planned for the

Qur’ân should be applied to hadîths as well.

When I read through the book, which was entitled
How Can

We Demolish Islam,
I found it really excellent. It was a

peerless guide for the studies I was going to carry on. When I

returned the book to the secretary and told him that it afforded

me great pleasure to read it, he said, “You can be sure that you

are not alone in this field. We have lots of men doing the same

job as you have been carrying on. Our Ministry has assigned

over five thousand men to this mission. The Ministry is

considering increasing this number to one hundred thousand.

When we reach this number we shall have brought all Muslims

under our sway and obtained all Muslim countries.”

Sometime later the secretary said: “Good news to you! Our

Ministry needs one century at the most to realize this program.

We may not live to see those happy days, but our children will.

What a beautiful saying this is: ‘I have eaten what others

sowed. So I am sowing for others.’ When the British manage

this they will have pleased the entire Christendom and will have

rescued them from a twelve-century-old nuisance.”

The secretary went on as follows: “The crusading

expeditions which continued for centuries were of no use. Nor

can the Mongols [armies of Dzengiz] be said to have done

anything to extirpate Islam. For their work was sudden,

unsystematic, and ungrounded. They carried on military

expeditions so as to reveal their enmity. Consequently, they

became tired in a short time. But now our valuable

administrators are trying to demolish Islam by means of a very

subtle plan and a long-range patience. We must use military

force, too. Yet this should be the final phase, that is, after we

have completely consumed Islam, after we have hammered it

from all directions and rendered it into a miserable state from

founded by Jacobus (Baradaeus), d. 571 C.E.; the Syrian Maronite sect

by Maro, d. 405; and the
Jehovah’s Witnesses by Charles Russell in

1872.

- 65 -

which it will never recover again and fight against us.”

The secretary’s final words were these: “Our superiors in

Istanbul must have been very wise and intelligent. They

executed our plan precisely. What did they do? They mixed with

the Muhammadans and opened madrasas for their children.

They built churches. They were perfectly sucessful in

popularizing alcoholic spirits, gambling, indecencies, and

breaking them into groups by means of instigation [and football

clubs]. They aroused doubts in the minds of young Muslims.

They inserted controversies and oppositions into their

governments. They spread mischief everywhere. They

depraved administrators, directors, and statesmen by filling their

houses with Christian women. With activities of this sort they

broke their forces, undermined their adherence to their faith,

corrupted them morally, and disrupted their unity and

communication. Now the time has come to commence a

sudden war and extirpate Islam.”
[1]

[1]
The British applied the twenty-one-article destruction plan, which they

had prepared in order to annihilate Islam, to the two great Islamic

Empires, Indian and Ottoman. They established heretical Islamic

groups, such as
Wahhabi, Qâdiyânî, Teblîgh-i-jamâ’at, and Jamâ’ati-

Islâmiyya,
in India. Then the British army easily invaded India and

destroyed the entire Islamic State. They imprisoned the Sultan and

butchered his two sons. Extremely valuable articles and the choicest

treasures that had been preserved throughout centuries were

plundered and shipped to London. They stole the precious stones,

such as diamonds, emeralds and rubies, ornamenting the walls of the

mausoleum called
Taj-mahal, which the Indian Sultan Shâh-i-Jihân

had built in 1041 [C.E. 1631] over the grave of his wife Erjumend

Beghum in Aghra, plastering their places on the walls with mud. Today

these plasters shout out the British savagery to the whole world. And

the British are still spending this stolen wealth for the annihilation of

Islam. As is expressed by an Islamic poet, “If the cruel have

oppression, the oppressed have Allah with them,” the divine justice

rose and they had their deserts in the Second World War. Fearing that

the Germans might invade Britain, most of the wealthy British

clergymen, households of Statesmen and ministers, and tens of

thousands of enemies of Islam boarded ships and were on their way to

America, when the magnetic mines released from the two German

warships of Graf von Spee and two similar ships caught and sank their

ships. They all drowned in the Atlantic Ocean. After the war, upon a

decision taken by the center of United Nations Human Rights in New

York, they receded from their colonies all over the world. They lost

most of their sources of income which the Ministry of the

- 66 -

Commonwealth had been exploiting for centuries. They were confined

to the island called Great Britain. Food and consumer goods were

rationed. I remember the Chief of Turkish General Staff, General Salih

Omurtak, saying at a dinner party in 1948, “In London, an official guest

as I was, I always left the meal table without being fully fed. In Italy, on

my way back, I fed myself up by eating plenty of spaghetti.” This I am

quoting because I was seated opposite the general at the dinner table

and I heard exactly what he said. His words are still echoing in my ears.

Thenâullâh-i-Dahlawî ‘rahmatullâhi aleyh’ makes the following

observation in his explanation of the eighty-second âyat-i-kerîma of

Sûra-i-Mâida: “Muhy-is-sunna Huseyn Beghawî stated that not all

Christians are polytheistic. For polytheism means to deify something,

i.e. to worship it. Polytheists, like Jews, bear bitter enmity towards

Muslims. They kill Muslims, devastating their homelands and

demolishing their mosques. They burn copies of Qur’ân al-kerîm.”

Imâm-i-Rabbânî ‘rahmatullâhi aleyh’ states in the third letter of the third

volume (of his Mektûbât), “A person who worships any being other than

Allâhu ta’âlâ is called a polytheist. A person who has not adapted

himself to a Prophet’s Sharî’at is a polytheist.” Christians all over the

world today deny Muhammad ‘alaihis-salâm’ and are therefore

disbelievers. Most of them are polytheistic because they say that Îsâ

‘alaihis-salâm’ is a god, or that he is one of the three gods. Some of

them, who profess that “Jesus is a born slave and a prophet of God”,

are Ahl-i-kitâb (People of the Book). All these people maintain an

inimical attitude towards Islam and Muslims. Their attacks were

administered by the British. We have been informed in 1412 [1992

A.D.] that the Christians recently concocted ten questions and

distributed them in Muslim countries. Islamic savants in Bengladesh by

preparing answers to these questions disgraced the Christian priests.

Hakîkat Kitâbevi
in Istanbul, distributes these answers throughout the

world under the title of
Al-Ekâzîb-ul-cedîde-tül-Hristiyâniyye.

- 67 -

Section One

PART SEVEN

Having enjoyed the first secret, I was looking forward to

knowing the second secret. Eventually one day the secretary

explained the second secret he had promised. The second

secret was a fifty page scheme prepared for the high ranking

officials working in the Ministry for annihilating Islam altogether

within a century’s time. The scheme was comprised of fourteen

articles. The scheme was closely guarded for fear that it might

be obtained by Muslims. The following are the articles of the

scheme:

1- We have to form a well-established alliance and an

agreement of mutual help with the Russian Tsar in order to

invade Bukhâra, Tâjikistân, Armenia, Khorasan and its

neighborhood. Again, a sound agreement must be established

with Russians in order to invade their neighbour, Turkey.

2- We must establish cooperation with France in

demolishing the Islamic world both from within and from without.

3- We must sow very ardent rows and controversies

between the Turkish and Iranian governments and emphasize

nationalistic and racist feelings in both parties. In addition, all

the Muslim tribes, nations and countries neighbouring one

another must be set against one another. All the religious sects,

including the extinct ones, must be recovered and set against

one another.

4- Parts from Muslim countries must be handed over to non-

Muslim communities. For example, Medina must be given to the

Jews, Alexandria to the Christians, Imâra to the Sâiba,
[1]

Kermanshah to the Nusayriya group, who have divinized ’Alî,

Mousul to the Yazîdîs, the Iranian gulf to Hindus, Tripoli to the

Druzis, Kars to the Alawîs, and Masqat to the Khârijî group. The

next step should be to arm these groups so that each of them

will be a thorn on the body of Islam. Their areas must be

[1]
Sabiens.

- 68 -

widened till Islam has collapsed and perished.

5- A schedule must be concocted to divide the Muslim and

Ottoman States into as small as possible local states that are

always at loggerheads with one another. An example of this is

today’s India. For the following theory is common: “Break, and

you will dominate,” and “Break, and you will destroy.”

6- It is necessary to adulterate Islam’s essence by adding

interpolated religions and sects into it, and this we must devise

in such a subtle manner that the religions we are to invent

should be compatible with the sensuous tastes and aspirations

of the people among whom we are going to spread them. We

shall invent four different religions in the Shiite countries: 1- A

religion that divinizes hadrat Huseyn; 2- A religion that divinizes

Ja’fer Sâdiq; 3- A religion divinizing Mahdi; 4- A religion

divinizing Alî Ridâ. The first one is suitable for Kerbelâ, the

second one for Isfahân, the third one for Samarra, and the

fourth one for Khorâsân. In the meantime, we must degenerate

the existing four Sunnite madh-habs into four self-standing

religions. After doing this, we shall establish an altogether new

Islamic sect in Najd, and then instigate bloody rows among all

these groups. We shall annihilate the books belonging to the

four madh-habs, so that each of these groups will consider

themselves to be the only Muslim group and will look on the

other groups as heretics that are to be killed.

7- Seeds of mischief and malice, such as fornication,

pederasty, alcoholic spirits and gambling, will be scattered

among Muslims. Non-Muslims living in the countries concerned

will be used for this purpose. A tremendous army of people of

this sort is on requisition for the realization of this goal.

8- We should spare no effort to train and educate vicious

leaders and cruel commanders in Muslim countries, to bring

them into power and thus to pass laws prohibiting obedience to

the Sharî’at (religious injunctions). We should put them to use,

to the extent that they should be subservient enough to do

whatever the Ministry (of the Commonwealth) asks them to do,

and vice versa. Through them we should be able to impose our

wishes on Muslims and Muslim countries by using laws as an

enforcement. We should establish a social way of life, an

atmosphere wherein obeying the Shari’at will be looked on as a

guilt and worshipping as an act of regression. We should trick

Muslims into electing their leaders from among non-Muslims.

- 69 -

For doing this, we should disguise some of our agents as

Islamic authorities and bring them into high positions so that

they may execute our wishes.
[1]

9- Do your best to prevent the learning of Arabic. Popularize

languages other than Arabic, such as Persian, Kurdish, and

Pushtu (Pashto). Resuscitate foreign languages in the Arabic

countries and popularize the local dialects in order to annihilate

literary, eloquent Arabic, which is the language of the Qur’ân

and the Sunna.

10- Placing our men around statesmen, we should gradually

make them secretaries of these statesmen and through them

we should carry out the desires of the Ministry. The easiest way

of doing this is the slave trade: First of all we must adequately

train the spies we are to send forth in the guise of slaves and

concubines. Then we must sell them to the close relatives of

Muslim statesmen, for instance, to their children or wives, or to

other people liked or respected by them. These slaves, after we

have sold them, will gradually apporach the statesmen.

Becoming their mothers and governesses, they will encircle

Muslim statesmen like a bracelet girding a wrist.

11- Missionary areas must be widened so as to penetrate

into all social classes and vocations, especially into such

professions as medicine, engineering, and book-keeping. We

must open centers of propaganda and publication under such

names as churches, schools, hospitals, libraries and charity

institutions in the Islamic countries and spread them far and

near. We must distribute millions of Christian books free of

charge. We must publish the Christian history and

intergovernmental law alongside the Islamic history. We must

disguise our spies as monks and nuns and place them in

churches and monasteries. We must use them as leaders of

Christian movements. These people will at the same time detect

all the movements and trends in the Islamic world and report to

us instantaneously. We must institute an army of Christians who

[1]
The British were succesful in these endeavours of theirs. They brought

their masonic disciples, such as Mustafa Rashîd Pâsha, Alî Pâsha,

Fuâd Pâsha, and Tal’at Pâsha, and degenerate people of Armenian or

Jewish origin into power. And other masonic men of religion, such as

Abdullah Cevdet, Mûsâ Kâzim, and Abduh, were made religious

authorities.

- 70 -

will, under such names as ‘professor’, ‘scientist’, and

‘researcher’, distort and defile the Islamic history, learn all the

facts about Muslims’ ways, behaviour, and religious principles,

and then destory all their books and eradicate the Islamic

teachings.

12- We must confuse the minds of the Islamic youth, boys

and girls alike, and arouse doubts and hesitations in their minds

as to Islam. We must completely strip them of their moral values

by means of schools, books, magazines [sports clubs,

publications, motion pictures, television], and our own agents

trained for this job. It is a prerequisite to open clandestine

societies to educate and train Jewish, Christian and other non-

Muslim youngsters and use them as decoys to trap the Muslim

youngsters.

13- Civil wars and insurrections must be provoked; Muslims

must always be struggling with one another as well as against

non-Muslims so that their energies will be wasted and

improvement and unity will be impossible for them. Their mental

dynamisms and financial sources must be annihilated. Young

and active ones must be done away with. Their orders must be

rendered into terror and anarchy.

14- Their economy must be razed in all areas, their sources

of income and agricultural areas must be spoilt, their irrigation

channels and lines must be devastated and rivers dried up, the

people must be made to hate the performance of namâz and

working, and sloth must be made as widespread as possible.

Playgrounds must be opened for lazy people. Narcotics and

alcoholic spirits must be made common.

[The articles we have cited above were explained very

clearly with such aids as maps, pictures and charts.]

I thanked the secretary for giving me a copy of this

magnificent document.

After a month’s stay in London, I received a message from

the Ministry ordering me to go to Iraq to see Muhammad of Najd

again. As I was leaving for my mission, the secretary said to

me, “Never be negligent about Muhammad of Najd! As it is

understood from the reports sent by our spies up until now,

Muhammad of Najd is a typical fool very convenient for the

realization of our purposes.

“Talk frankly with Muhammad of Najd. Our agents talked

- 71 -

with him frankly in Isfahân, and he accepted our wishes on

terms. The terms he stipulated are: He would be supported

with adequate property and weaponry to protect himself against

states and scholars who would certainly attack him upon his

announcing his ideas and views. A principality would be

established in his country, be it a small one. The Ministry

accepted these terms.”

I felt as if I were going to fly from joy when I heard this news.

I asked the secretary what I was supposed to do about this. His

reply was, “The Ministry has devised a subtle scheme for

Muhammad of Najd to carry out, as follows:

“1- He is to declare all Muslims as disbelievers and

announce that it is halâl to kill them, to seize their property, to

violate their chastity, to make their men slaves and their women

concubines and to sell them at slave markets.

“2- He is to state that Ka’ba is an idol and therefore it must

be demolished.
[1] In order to do away with the worship of hajj,

he is to provoke tribes to raid groups of hadjis (Muslim pilgrims),

to plunder their belongings and to kill them.

“3- He is to strive to dissuade Muslims from obeying the

Khalîfa. He is to provoke them to revolt against him. He is to

prepare armies for this purpose. He is to exploit every

opportunity to spread the conviction that it is necessary to fight

against the notables of Hedjaz and bring disgrace on them.

“4- He is to allege that the mausoleums, domes and sacred

places in Muslim countries are idols and polytheistic milieus and

must therefore be demolished. He is to do his best to produce

occasions for insulting Prophet Muhammad, his Khalîfas, and

all prominent scholars of madh-habs.

“5- He is to do his utmost to encourage insurrections,

oppressions and anarchy in Muslim countries.

“6- He is to try to publish a copy of the Qur’ân interpolated

[1]
Persons, statues, (or icons) worshipped, offered prostrations to, and

looked on as the only authority to provide one’s wishes are called

‘idols’. Muslims do not offer their prostrations to Ka’ba. Turning towards

Ka’ba, they offer their prostrations to Allâhu ta’âlâ. In each prayer of

namâz, after performing their prostration towards Ka’ba, they recite the

Fâtihâ sûra. It is purported in this sûra,
“O Thou, the Unique [only one]

Rabb of âlams
(universe)! Thee, alone, do we worship. From Thee,

alone, do we ask for everything.”

- 72 -

with additions and excisions, as is the case with hadîths.”
[1]

After explaining this six-paragraph scheme, the secretary

added, “Do not panic at this huge programme. For our duty is to

sow the seeds for annihilating Islam. There will come

generations to complete this job. The British government has

formed it a habit to be patient and to advance step by step.

Wasn’t Prophet Muhammad, the performer of the great and

bewildering Islamic revolution, a human being after all? And this

Muhammad of Najd of ours has promised to accomplish this

revolution of ours like his Prophet.”

A couple of days later, I took permission from the Minister

and the Secretary, bid farewell to my family and friends, and set

out for Basra. As I left home my little son said, “Come back

soon daddy!” My eyes became wet. I could not conceal my

sorrow from my wife. After a tiresome journey I arrived in Basra

at night. I went to Abd-ur-Ridâ’s home. He was asleep. He was

very much pleased when he woke up and saw me. He offered

me warm hospitality. I spent the night there. The next morning

he said to me, “Muhammad of Najd called on me, left this letter

for you, and left.” I opened the letter. He wrote he was leaving

for his country, Najd, and gave his address there. I at once set

out to go there, too. After an extremely onerous journey I

arrived there. I found Muhammad of Najd in his home. He had

lost a lot of weight. I did not say anything concerning this to him.

Afterwards, I learned that he had gotten married.

We decided between us that he was to tell other people that

I was his slave and was back from some place he had sent me.

He introduced me as such.

I stayed with Muhammad of Najd for two years. We made a

programme to announce his call. Eventually I fomented his

resolution in 1143 Hijri [A.D. 1730]. Hence by collecting

supporters around himself, he insinuated his call by making

covert statements to those who were very close to him. Then,

day by day, he expanded his call. I put guards around him in

order to protect him against his enemies. I gave them as much

[1]
It would be a very grave slander to assert that there are additions and

excisions in the hadîth-i-sherîfs in the well-known and authentic books

(of hadîth). A person who has learned how thousands of hadîth

scholars compiled hadîth-i-sherîfs could never tell such an abominable

lie, nor would he believe lies of this sort.

- 73 -

property and money as they wanted. Whenever the enemies of

Muhammad of Najd wanted to attack him, I inspirited and

heartened them. As his call spread wider, the number of his

adversaries increased. From time to time he attempted to give

up his call, especially when he was overwhelmed by the

multitude of the attacks made on him. Yet I never left him alone

and always encouraged him. I would say to him, “O

Muhammad, the Prophet suffered more persecution than you

have so far. You know, this is a way of honour. Like any other

revolutionist, you would have to endure some difficulty!”

Enemy attack was likely any moment. I therefore hired spies

on his adversaries. Whenever his enemies meant harm to him,

the spies would report to me and so I would neutralize their

harm. Once I was informed that the enemies were to kill him. I

immediately took the precautions to thwart their preparations.

When the people (around Muhammad of Najd) heard about this

plot of their enemies, they began to hate them all the more.

They fell into the trap they had laid.

Muhammad of Najd promised me that he would implement

all the six articles of the scheme and added, “For the time being

I can execute them only partly.” He was right in this word of his.

At that time it was impossible for him to carry out all of them.

He found it impossible to have Ka’ba demolished. And he

gave up the idea of announcing that it (Ka’ba) is an idol. In

addition, he refused to publish an interpolated copy of the

Qur’ân. Most of his fears in this respect were from the Sherîfs in

Mekka and the Istanbul government. He told me that “If we

made these two announcements we would be attacked by a

powerful army.” I accepted his excuse. For he was right. The

conditions were not favourable at all.

A couple of years later the Ministry of the Commonwealth

managed to cajole Muhammad bin Su’ûd, the Amîr of Der’iyya,

into joining our lines. They sent me a messenger to inform me

about this and to establish a mutual affection and cooperation

between the two Muhammads. For earning Muslims’ hearts and

trusts, we exploited our Muhammad of Najd religiously, and

Muhammad bin Su’ûd politically. It is an historical fact that

states based on religion have lived longer and have been more

powerful and more imposing.

Thus we continuously became more and more powerful. We

made
Der’iyya city our capital. And we named our new religion

- 74 -

the
WAHHÂBÎ religion. The Ministry supported and reinforced

the Wahhâbî government in an underhanded way. The new

government bought eleven British officers, very well learned in

the Arabic language and desert warfare, under the name of

slaves. We prepared our plans in cooperation with these

officers. Both Muhammads followed the way we showed them.

When we did not receive any orders from the Ministry we made

our own decisions.

We all married girls from tribes. We enjoyed the pleasure of

a Muslim wife’s devotion to her husband. Thus we had stronger

relations with tribes. Everything goes well now. Our

centralization is becoming more and more vigorous each day.

Unless an unexpected adversity takes place, we shall eat the

fruit we have prepared. For we have done whatever is

necessary and sown the seeds.

Warning:
A person who reads this book with attention will

realize that Islam’s arch enemy is the British and will know very

well that the Wahhâbî sect, whose votaries have been attacking

the Sunnite Muslims all over the world, was founded and is

being supported by the British.

This book proves with documentaries that the Wahhâbî sect

was founded by British unbelievers with a view to annihilating

Islam. We hear that heretics in every country are striving to

spread Wahhabism. There are even people who claim that

Hempher’s confessions are imaginary stories written by others.

But they cannot furnish any evidence to prove this claim of

theirs. Those who read Wahhabite books and learn the inner,

essential facts about them realize that these confessions are

true. Wahhâbîs help demolish Islam. No matter how hard they

may try, they will not be able to annihilate the Ahl as-sunna,

who are true Muslims, but they themselves will perish, instead.

For Allâhu ta’âlâ gives the good news through the eighty-first

âyat of Isrâ sûra that the heretics that will appear will be beaten

and annihilated by the people of the right way.






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