Anti-Wahhabi Saudi Intellectuals and Religious Leaders Defend Islam and the Human Race

Response from 153 Saudi scholars and religious leaders to “What We’re Fighting For: A Letter From America,” from February 2002, regarding the U.S. and the war on terrorism. The Saudi rebuttal was released in May 2002.

How We Can Coexist?

A response to What We’re Fighting For as appeared on

Our Values and Guiding Principles

There are a number of basic principles and moral values that govern our dealings with other nations. These were set forth fourteen centuries ago by the messenger of Islam, Muhammad. This was before human rights organizations existed and before there was a United Nations with its international charters.

Let us look at some of these:

1. The human being is inherently a sacred creation. It is forbidden to transgress against any human being, irrespective of color, ethnicity, or religion. The Qur’ân says: “We have honored the descendants of Adam.” [17:70]

2. It is forbidden to kill a human soul unjustly. Killing a single person is to God as heinous as killing all of humanity, just as saving a single person from death is as weighty as saving the lives of all humanity. The Qur’ân says: “If anyone killed a person except as recompense for murder or spreading havoc in the land, then it would be as if he killed all of humanity. And if anyone saved a life, it would be as if he saved the lives of all humanity.” [5:32]

3. It is forbidden to impose a religious faith upon a person. The Qur’ân says: “There is no compulsion in religion.” [2:256] A person will not even be considered a Muslim if he or she accepted Islam under duress.

4. The message of Islam asserts that human relationships must be established on the highest moral standards. Muhammad said: “I was only sent to perfect good conduct.”

The Qur’ân says: “We sent aforetime our messengers with clear signs and sent down with them the scripture and the balance so the people could establish justice. And We sent down iron wherein is mighty power and many benefits for mankind.” [57:25]

We read in another place in the Qur’ân: “God does not restrain you with regard to those who do not fight you on account of your faith nor drive you out of your homes from dealing kindly and justly with them, for God loves those who are just.” [60:8]

5. All the resources of the Earth were created for humanity. The Qur’ân addresses this when it says: “It is He who has created for you all that is on the Earth.” [2:29]

These resources were only created for human beings to benefit from them within the limits of justice and for the betterment of humanity. Therefore, spoiling the environment, spreading havoc on Earth, perpetrating violence against weaker nations and fighting to wrest from them their wealth and the fruits of their prosperity, is conduct that is reviled by God. In the Qur’ân we read: “When he turns his back, his aim is to spread mischief throughout the Earth and destroy crops and cattle, but Allah does not love mischief.” [2:205] and: “Do not make mischief in the Earth after it has been set in order.” [7: 56]

6. Responsibility for a crime rests solely upon the perpetrator of that crime. No one may be punished for the crimes of another. The Qur’ân says: “No bearer of burdens must bear the burdens of another.” [35:18]

7. Justice for all people is their inalienable right. Oppressing them is forbidden, irrespective of their religion, color, or ethnicity. The Qur’ân states: “And whenever you speak, speak justly, even if a close relative is concerned.” [6: 152]

8. Dialogue and invitation must be done in the best possible manner. The Qur’ân says: “Invite to the way of your Lord with wisdom and good preaching and argue with them in the best manner” [16:125]

We believe in these principles, as our religion commands us to. They are the teachings of Muhammad. They agree to some extent with some of the principles that the American intellectuals put forth in their paper. We see that this agreement gives us a good platform for discussion that can bring about good for all of mankind.

The Events of September 11 and their Implications

It is completely unreasonable to turn the tragic events of September 11 into a means of categorizing our world’s ideologies, civilizations, and societies. Those attacks were unwelcome to many people in the Muslim world due to the values and moral teachings of Islam that they violated.

At the same time, we find strange the hasty conclusions made about the motivations of the attackers, restricting them to an attack on American society and its universal human values. Without going into a lengthy argument about the matter, we see it as our right and the right of all impartial thinkers, as well as the right of all Americans, to inquire as to why the attackers did not choose some other country that adheres to the same Western values? Why did they not turn their attention to other nations and societies in Asia and Africa that subscribe to idolatrous religions, for they would have been more deserving of attack if the issue with the attackers was to fight against those who disagreed with their values. Moreover, Islam teaches that the Christians are closer to the Muslims than any other people. History tells us that the prophet of Islam, Muhammad, during the early years of Islam, sent a group of his followers to one of the Christian kings of Ethiopia, because his kingdom enjoyed an unparalleled recognition of rights. It also tells us that Prophet Muhammad sent a letter to the Christian king of Rome and one to the Christian king of the Copts. Both letters were received graciously. The Qur’ân speaks about the Christians as being the most morally virtuous in their dealings of all religious societies outside of Islam: “You will find that the strongest among men in enmity to the believers are the Jews and pagans, and you will find that the nearest of them in love to the believers are those who say: ‘We are Christians’.” [5:82]

Why must we ignore this history and permit a superficial and premature reading of events? This is not all. The laws that Islam came with are there to establish a stable life for both those who believe in it and those who do not. Furthermore, the Qur’ân describes the Prophet Muhammad a “a mercy to all humanity”. Yet, when one faction prefers to create a conflict with the Muslims or to ignore their rights, then Islam responds by resistance and self defense, which are among the objectives of jihad. The West must realize that by blocking the specific options and moderate aspirations of the Muslim world and by creating conflicts, they will bring about perspectives in the Muslim world that will be hard to overcome in the future and will create problems for generations to come all over the world.

It is unreasonable to assume that those who attacked the United States on September 11 did not feel in some way justified for what they did because of the decisions made by the United States in numerous places throughout the world. We by no means hold the view that they were justified in striking civilian targets, but it is necessary to recognize that some sort of causative relationship exists between American policy and what happened.

From another angle, if we were to assume that the perpetrators of the September 11 attacks against the United States were the work of some special faction from within Europe, China, or Japan, or even a religious faction of the Jews, would America’s decision then have been to subject them and their nations to the type of aggression that they are now confronting the Muslims with? This policy only supplies more evidence to the alleged perpetrators and their sympathizers for their claim that America is oppressing and aggressing against the Muslim world.

The events of September 11 should be an impetus for establishing a new assemblage of international institutions to establish justice and secure people’s rights. They are needed to supplant institutions like the United Nations General Assembly and the UN Security Council that were established after the two World Wars to defuse the war between imperious nations. Those institutions failed to realize justice and security for the weaker peoples or protect their countries. Institutions are needed that will not act merely as a theatre for extending the reach of the great powers. How many peoples have become wretched and had their resources stripped away from them by force for the benefit those overbearing powers.

Likewise, those events should make us turn our attention to the fact that exaggerated strength, no matter how many ways it might manifest itself, is never a sufficient guarantee of security. A small group, if they have the will, can cause massive harm and injury to their opponents, no matter how strong those opponents might be.

We have learned from history that power is not the only way to guarantee security, since the types of guarantees that come with sheer power carry with them the seeds of failure and collapse and are always accompanied by resentment and discontent from one side and arrogance from the other. But when those guarantees are built upon justice, then the possibility of their success is far greater.

If the Americans view what happened on September 11 as a turning point for them in how they define their relationship with the Muslims generally, not merely with the group of people that actually carried it out, then can we be blamed when we see that the presence of the Jewish state of Israel on Palestinian land and the control they hold over it through the support of the major powers was and still is a decisive factor in defining and shaping our relationship with the West, as well as with its values and institutions?

Our Position on America

We can easily see today that the Eastern block – Japan and China – seems more alien to the understanding of the Islamic World than does the West. There are many more bridges connecting the Islamic World to the West than there are connecting it to the East. There likewise exist mutually beneficial relationships and common interests between the Muslim world and the West. It should be assumed that the West perceives it in their best interests for there to be balance and stability in the Muslim World and that it knows that the Muslim lands have provided much for them, especially economically. The West is the primary beneficiary of Muslim economic strength.

In spite of this, every individual in the Muslim World perceives that China and Japan have not caused the Muslim World any clear problem, nor have they done anything detrimental to its concerns, countries, and societies. The average Muslim perceives Easterners to be more just, balanced, and more clement than the West. This feeling has been instilled in the minds of the individual members of Muslim society by the West itself.

If the United States sought to withdraw from the world outside its borders and removed its hand from inflammatory issues, then the Muslims would not be bothered whether or not it is a progressive, democratic, or secular nation.

The disagreement between us and American society is not about values of justice or the choice of freedoms. Values, as we see it, are of two types. First there are those basic human values shared by all people, values that are in harmony with the innate nature of the human being and that our religion calls us to. Then there are those values that are particular to a given society. That society chooses those values and gives preference to them. We do not wish to compel that society to abandon them since our religion teaches us that there is no compulsion in religion.

It goes without saying that a number of those values are social preferences that are drawn from their given environment.

Likewise, we do not accept that others can force us to change our values or deny us the right to live by them. We see it as our right – and the right of every people – to make clear to others what we believe in order to foster better understanding between the people of the Earth, bring about the realization of world peace, and create opportunities for those who are searching for the truth.

The United States, in spite of its efforts in establishing the United Nations with its Universal Declaration of Human Rights and other similar institutions, is among the most antagonistic nations to the objectives of these institutions and to the values of justice and truth. This is clearly visible in America’s stance on the Palestinian issue and its unwavering support for the Zionist occupation of Palestinian land and its justification of all the Zionist practices that run contrary to the resolutions passed by the United Nations. It is clearly visible in how America provides Israel with the most advanced weapons that they turn against women, children, and old men, and with which they topple down people’s homes. At the same time, we see the Bush administration mobilizing its military strength and preparing for war against other countries like Iraq, justifying its actions with the claim that these countries are perpetrating human rights abuses and behaving aggressively towards their neighbors.

This conduct of theirs creates in others a mental image of the United States of America as a nation that respects neither international organizations nor the moral principles upon which democracy rests.

A number of the values mentioned by those American thinkers are not exclusively American values. They come from many sources and represent the contributions of many civilizations, among them the Islamic civilization. Muslims and many others throughout the world do not see these values in America, because those values are effectively concealed by America’s actions. The ideal circumstances for cooperation will not be realized as long as American civilization remains in perpetual fear of growing weak or losing its hold on the world, and is perpetually concerned with keeping others from developing, especially the nations of the so-called third world.

Islam and Secularism

The signatories to the American paper focused on the necessity of the separation of church and state, and they considered this to be a universal value that all the nations of the Earth should adopt. We Muslims approach the problem of the relationship between religion and the state differently. Our understanding is to protect the will of the majority and their rights while also protecting the rights of the minority. Islam is a comprehensive religion that has specific laws addressing all aspects of life. It is difficult for a nation to be respected and taken seriously by its people in an Islamic environment without adopting the laws of that religion in general. State adoption of the religion does not mean an infringement on the particular needs of the minorities who live within it or their being forced to abandon their religion and embrace Islam. The idea that there is no compulsion in religion is firmly planted in the Muslim mindset and is clearly stated in the Qur’ân. The separation of church and state that the American thinkers are calling to in their letter shows a lack of understanding of how religion acts as a formative basis for culture in Islamic societies. We see secularism as inapplicable to Muslim society, because it denies the members of that society the right to apply the general laws that shape their lives and it violates their will on the pretext of protecting minorities. It does not stand to reason that protecting the rights of the minority should be accomplished by violating the rights of the majority. We see that the real concern of a religious minority is the protection of its rights and not the violation of the rights of the majority, since infringing upon the rights of the majority is not conducive to social stability and peace, whereas the rights of the minority in Muslim society are protected.

We believe that Islam is the truth, though it is not possible for the entire world to be Muslim. It is neither possible for us to force others to think the way we do, nor would Islamic Law allow us to do so if we were able to. This is a personal choice in Islamic Law. The thing that we have to do is explain the message of Islam, which is a guidance and a mercy to all humanity. However, we are not heedless of the necessities brought about by the present state of humanity and of the need to remove the obstacles that prevent people from properly understanding the message of Islam so they can, if they choose, adopt it of their own free will.

The Muslims have the right to adhere to their religion, its values, and its teachings. This is an option that it will be difficult to try and withhold from them. Nevertheless, what we present is a moderate and balanced understanding and go forward to propagate it, and the West shall see that it is very different than the notions that they have about Islam. This is if the West is truly willing to afford us, our religion, and our abilities proper recognition, or at least willing to study the facts of our religion and our values in a rational and objective manner.

Islam is not an enemy of civilization, but it rejects utilizing the notion of civilization for negative ends. Nor is Islam an enemy of human rights and freedoms, but it rejects transforming freedoms and rights into a tool for conflict just as it rejects relying upon a limited cultural vision as if it is a universal law that must be generally applied to all, forcibly if need be. Continuing to insist upon this vision, even if it is depicted as religiously tolerant, is no less extreme than what goes on in those radical religious groups.

Oppressing others necessarily means that a choice in favor of conflict has been made. It is the catalyst that inflames the strength of resistance, which crates conditions where causing injury to others takes little instigation. The West has to realize that destruction is the least technologically dependant product in the world. It can be produced in countless ways. This will give birth to more forms of radicalism within all societies, including those that adopt separation of church and state. Those might actually turn out to be the most proficient practitioners of this type of extremism.

The Just War and Terrorism

The West often speaks of the problem of terrorism and radicalism. In our view, this problem is a serious one for the world and a number of measures must be taken to deal with it. At the same time, we wish to emphasize the following points that appear to us very reasonable:

First, radicalism is not intrinsically tied to religion. Radicalism can take many forms, political, economic, or ideological. These should be given the same level of attention, because they seek to overturn the moral principles and the systems that secure human rights throughout the world.

Also, religious radicalism is not restricted to one particular religion. We admit there are radical elements among Muslims; we are also well aware that every religious persuasion in the world has its radical elements. Those who study religious thought and culture attest to this fact. Therefore, it is both unreasonable and unjust to irrationally push the issue of Islamic radicalism and then take a course of action that will further instigate it without dealing with all forms of radicalism in the world, both religious and otherwise.

Second, while we believe that the world is confronted by terrorism and radicalism in the broad sense that we have just described, we should also consider that there are a host of other problems that the world is facing with respect to rights, freedoms, and basic human needs like education, health, and nutrition. All of these need to be addressed.

We are on the realization that many of the extremist Islamic groups – as they are called – did not want to be that way when they started, but were forced into that category by political or military forces or their media machinery that blocked their access to channels of peaceful expression. Such powers were able to do away with any possible opportunity for moderation and to strike at the rights of people. This is the major cause for the extremism of Islamic movements and groups. We are also on the realization that this same situation is right now occurring under the guise of the Western program known as the War on Terror.

Stability is the basis for rights and freedoms throughout the world. When we deny people stability and force them to live in perpetual anxiety, oppression, and misery, then they become more likely to act in an immoral and unethical manner. Bitter reality is what sets down decisions. Moreover, it is sometimes what shapes people’s thoughts. When people wait a long time without their rights being addressed, it becomes highly likely that they will behave in ways that are difficult to predict and that lead to uncertain consequences.

We seriously call upon the West to become more open to Islam, look more seriously at its own programs, and behave more mildly with the Islamic world. We also call upon them to earnestly review their position on Islam and to open channels of dialogue with prominent Islamic thinkers representing the broad current of Islamic thought and intellectuals and decision makers in the West.

It is important for the West to realize that most of the Islamic movements throughout the Muslim world and elsewhere are essentially moderate. It is necessary to maintain this situation. Moderate movements should have their rights respected. Nothing should be allowed to inflame situations for any reason. People need to be able to conduct themselves rationally and with a sense of security.

We are committed to fighting against terrorism, whether it comes from the Muslims or elsewhere. However, as long as the matter is being referred back to moral values, then why not mention other radical extremists? Why not talk about the Palestinians who are exposed, especially in these days, to most loathsome kind of terrorism possible? Their cities and refugee camps are being torn to the ground, mass murder is being carried out against them, and a suffocating siege is being imposed upon their innocent civilians. This is not being carried out by some individuals or secret organizations. It is being executed by the state of Israel, a member of the United Nations.

If the purpose is to pull up terrorism from its roots, then all out war is not the appropriate course of action, but peace and justice is. The world must seek this in Palestine and elsewhere.

Terrorism, according to the restricted meaning that it is being used for today, is but one of the forms of wrongful aggression being carried out against lives and property. It is immoral to focus on one form of aggression and turn a blind eye to all others, even though they might be more destructive and repugnant. This is a clear case of selective vision and the use of double standards.

Third, concocting conflicts does no good for either side. Those who represent conflict are not always the best representatives of this faction or that. There is nothing better than justice, consideration of the people’s rights and adhering to our moral values to dispel the specter of conflict. These principles must be maintained even in times of war when we are forced to go down that road.

In the West, instigating conflict stems from considering and protecting national – if not partisan – interests, even at the expense of the rights of others. The truth is that this policy is what creates a dangerous threat to national security, not only for the West, but for the entire world, not to mention the tragic and inhuman conditions that it produces.

The men throughout the world who are behind these conflicts are, by their decisions and their policies, preparing the masses to turn against them. We must intelligently monitor their behavior and protect our civil societies and the rights and security of our people. We must realize that having conflict mongers in power around the world will bring about the worst situation possible for us in the present, as well as for the future generations who will have to face the effects of our personal calculations. Yes, we should be optimistic, but we must also be clear in accounting for our actions and assessing their affects.

Civil security is in a perilous situation throughout the world in the shadow of this scramble to create conflicts and draw up programs for dealing with them. We have to move beyond the slogans and realize that policies of conflict in the West are bringing about the destruction of civil security throughout the world in the name of fighting terrorism. The number of civilian casualties in Afghanistan because of American bombing increases without the American administration showing any kind of strain on its mores and values from its so-called “just war”. In reality, it seems like they are merely creating circumstances in order to give a new validation for more confrontations here and there. And if the West considers September 11 as an affront to civil security in the West, then we can share with it that feeling and even the stance of rejecting attacks against civil security throughout the world. But it is important for the West to realize that civil security in the Islamic World has not seen stability for decades and a lot of the impediments to civil security have come about under the umbrella of Western policy and quite possibly due the direct actions of the West.

It is about time we realize that the use of military force or the power of the media provides no real guarantee for the future. Often matters take surprising turns, going off in directions that defy our estimation. It is as if the events of September 11 showed the uncertainty in this estimation.

Therefore, creating more avenues for dialogue and the exchange of ideas where scholars and thinkers can meet with each other is, in our opinion, the alternative to the language of violence and destruction. This is what compels us to write this letter and to participate in this discussion.


Dr. Ibrahim b. Muhammad al-Shahwan
Associate Professor at the School of Agriculture, King Sa`ud University

Dr. Ibrahim b. Hamad al-Rayyis
Member of the Teachers Board, King Sa`ud University

Dr. Ibrahim al-Fayiz
Associate Professor at the School of Islamic Law, Al-Imam University

Dr. Ibrahim b. Salih al-Salamah
School of Agriculture, King Sa`ud University

Dr. Ibrahim Abd Allah al-Lahim
Professor of Hadîth Studies, AL-Imam University

Dr.Ibrahim al-Jam`an
King Fahd Hospital

Ibrahim b. Abd al-Rahman al-Bulayhi

Dr. Ibrahim b. Abd Allah al-Duwayyish
Islamic Worker and Member of the Teachers Board, Teachers’ College

Dr. Ahmed b. Said Derbas
PhD. Michigan State University , Associate Professor of Education

Dr. Ahmad al-Umayr
Consultant at King Fahd Hospital

Dr. Ahmad b. Uthman al-Tuwayjiri
Member of the Consultative Council

Dr. Ahmad b. Rashid al-Sa`id
Member of the Teachers Board, King Sa`ud University

Dr. Ahmad b. Ibrahim al-Turki
Professor of Microbiology at the School of Agriculture, King Sa`ud University

Dr. Ahmad b. Muhammad al-Shab`an
Professor of Human Geography, Al-Imam University

Asma al-Husayn
Professor of Psychology, College of Education

Dr. Afrah al-Humaydi
Professor at the Department of Islamic Studies, Girls’ College

Dr. Umaymah bint Ahmad al-Jalahimah
Professor of Comparative Religion, King Faysal University

Thamer M. AL Maiman
Author and Journalist

Jamil Farsi
MS. Management, San Diego, California and Jeweler

Dr. Jawahir bint Muhammad b. Sultan
Lecturer and Education Director

Jawahir bint Abd al-Rahman al-Juraysi
Education Director

Jawahir bint Muhammad al-Khathlan
Directorate of Girls’ Education

Dr. Hasan al-Qahtani
Consultant, King Fahd Hospital

Dr. Hasan b. Salih al-Humayd
Former Professor of Qur’anic Studies, Al-Imam University

Dr. Hamad b. Ibrahim al-Haydari
Professor of Islamic Law, Al-Imam University

Hamad b. Abd al-Aziz b. Abd al-Muhsin al-Tuwayjiri

Dr. al-Sharif Hamzah al-Fa`r
Professor at the School of Islamic Law, Umm al-Qura University

Dr. Khalid al-Qasim
Professor at the Department of Islamic Studies, King Sa`ud University

Dr. Khalid b. Abd al-Rahman al-Ujaymi
Assistant Professor of Arabic Language, Al-Imam University

Dr. Khalid b. Abd Allah al-Duwish
Professor of Electrical Engineering, King Sa`ud University

Dr. Khadijah Abd al-Majid
Saudi Intellectual

Dr. Khalid b. Muhammad al-Sulayman
Professor of Mechanical Engineering at the King Abd al-Aziz City of Science and Technology

Dr. Khalid b. Fahd al-Awdah
Professor of Educational Theory, Al-Imam University

Khalid b. Nasir al-Rudayman
Professor at the School of Agriculture, King Sa`ud University

Dr. Khalid b. Ali al-Mushayqih
Professor of Islamic Law, Al-Imam University

Dr. Riyad b. Muhammad al-Musaymiri
Professor at the School of Theology, al-Imam University

Dr. Ruqayyah al-Muharib
Professor at the Department of Islamic Studies at the Girls’ College

Dr. Rashid al-Ulaywi
Professor at the School of Islamic Law, Al-Imam University

Dr. Zaynab al-Dakhil
Professor at the School of Theology, Al-Imam University

Suhaylah Zayn al-Abidin

Dr. Sa`d b. Abd al-Karim al-Shadukhi
Professor of Education, Al-Imam University

Dr. Salem Ahmad Sahab
PhD. Mathematics 1981, Colorado State University, and Weekly Columnist, al-Madinah Newspaper, Jeddah

Dr. Soad Jaber
Associate Professor of Pediatrics at the School of Medicine, King Abd al-Aziz University, Jeddah

Dr. Sa`id b. Nasir al-Ghamidi
Professor of Theology, King Khalid University

Dr. Sulayman b. Qasim al-Id
Professor at the Department of Islamic Studies, King Sa`ud University

Dr. Sami al-Suwaylim
Member of the Islamic Law Commission, al-Rajhi Banking and Investment Corporation

Sa`ud al-Fanaysan
Professor of Qur’anic Studies and Former Dean of the School of Islamic Law, Al-Imam University

Dr. Sa`ud b. Khalaf al-Dihan
Researcher at the King Abd al-Aziz City for Science and Technology

Sami al-Majid
Member of the Teachers Board at the School of Islam Law, Al-Imam University

Salman b. Fahd al-Oadah
Former Member of the Teachers Board at the School of Theology, al-Imam University and General Director of the IslamToday Website

Dr. Sultan b. Khalid b. Hithlin
Professor of Islamic Studies, King Fahd University

Sarah bint Muhammad al-Khathlan
Author and Poet

Sulayman b. Ibrahim al-Rushudi
Attorney and Former Judge

Dr. Sulayman b. Abd al-Aziz al-Yahya
Dean of the School of Agriculture and Veterinary Medicine, King Sa`ud University

Dr. Sulayman al-Rushudi
King Abd al-Aziz City for Science and Technology

Sulayman al-Majid
Judge at al-Ahsa Court of Law

Dr. Safar b. Abd al-Rahman al-Hawali
Former Head of the Department of Theology, Umm al-Qura University

Dr. Salih Muhammad al-Sultan
Professor at the School of Islamic Law, Al-Imam University

Dr. Salih b. Sulayman al-Wuhaybi
Associate Professor at the School of Arts, King Sa`ud University and Associate General Director, World Assembly of Muslim Youth

Dr. Salih b. Abd Allah al-Lahim
Professor of Islamic Law, Al-Imam University

Dr. Salih b. Abd al-Aziz al-Tuwayjiri
Professor of Theology, Al-Imam University

Tariq b. Abd al-Rahman al-Hawwas
Professor of Islamic Law, Al-Imam University

Dr. Ayid b. Abd Allah al-Qarni
Former Professor of Hadîth Studies, Al-Imam University

Dr. Abdul Mohsin Helal
PhD. International Relations, Umm al-Qura University, Mecca

Dr. Abdullah S. Mannaa
Author, Publisher, and Former Editor-in-Chief, “IQRAA” and “AL-A’LAMWAL-ITISAL” Magazines

Dr. Omar A. Kamel
Saudi Author and Researcher

Omar Jastaneyeh

Abd al-Aziz b. Muhammad al-Qasim
Attorney and Former Judge

Abd Allah b. Abd al-Aziz b. Abd al-Muhsin al-Tuwayjiri

Dr. Abd al-Aziz Nasir al-Sibih
Associate Professor of Psychology, al-Imam University

Dr. Abd al-Aziz b. Ibrahim al-Shahwan
Professor and Former Dean of the School of Theology, Al-Imam University

Dr. Abd Allah b. Wukayyil al-Shaykh
Professor of Hadîth Studies at the Department of Prophetic Traditions, Islamic Theological College

Dr Abd al-Wahhab b. Nasir al-Turayri
Former Professor at the Islamic Theological College and Academic Director of the IslamToday Website

Dr. Abd Allah al-Khalaf
Assistant Professor at the Institute of Public Administration, Riyadh

Dr. Awad b. Muhammad al-Qarni
Professor at the School of Islamic Law, Al-Imam University

Dr. Imran al-Imrani
University Professor

Dr. Abd al-Rahman b. Abd Allah al-Shumayri
Professor at the School of Islamic Law, Umm al-Qura University

Dr. Ali Ba Dahdah
Professor at the Department of Islamic Studies, King Abd al-Aziz University

Abd al-Karim al-Juhayman
Author and Journalist

Dr. Abd al-Karim b. Ibrahim al-Sallum
Professor at the School of Islamic Law, Al-Imam University

Dr. Abd al-Rahman al-Zunaydi
Professor at the School of Islamic Law, Al-Imam University

Dr. Abd Allah b. Ibrahim al-Turayqi
Professor at the School of Islamic law, Al-Imam University

Dr. Umar al-Mudayfir
Head of the Department of Psychiatry, King Fahd Hospital

Dr. Abd al-Aziz b. Nasir al-Mani
Professor of Arabic Literature at the Department of Arabic Language Studies, King Sa`ud University

Dr. Abd Allah b. Nafi Al Shari
Professor of Psychology Former Trustee, King Sa`ud University and President of al-Nafi Office for Academic Counseling

Dr. Abd al-Rahman b. Hadi al-Shamrani
Assistant Professor at the School of Arts, King Sa`ud University

Dr. Abd Allah al-Hajjaj
Consultant, King Fahd Hospital

Dr. Abd Allah b. Saud al-Bishr
Member of the Teachers Board, King Sa`ud University

Dr. Abd al-Aziz b. Ibrahim al-Amri
Professor of History, Al-Imam University

Abd al-Aziz al-Wushayqri
Justice at the Supreme Court, Riyadh

Dr, Abd al-Aziz al-Fadda
Consultant, King Fahd Hospital

Dr. Abd al-Rahman b. Abd al-Latif al-Usayl
Professor of International Relations, King Fahd University

Dr. Abd Allah b. Abd al-Aziz al-Yahya
Assistant General Director of Islamic Propagation

Dr. Abd Allah al-Zayidi
Professor at the School of Islamic Law, Al-Imam University

Abd al-Rahman b. Abd al-Aziz al-Mujaydil
Member of the Teachers Board at the School of Theology, Al-Imam University

Dr. Abd al-Qadir b. Abd al-Rahman al-Haydar
School of Medicine, King Sa`ud University

Dr. Abd Allah b. Abd al-Karim al-Uthaym
Professor of Educational Development, Al-Imam University

Dr. Abd Allah b. Ali al-Ju`aythin
Former Professor of Hadîth Studies, Al-Imam University

Dr. Umar Abd Allah al-Suwaylim
Assistant Professor of Electrical Engineering at the School of Engineering, King Fahd University of Petroleum and Minerals

Abd Allah b. Abd al-Rahman al-Jibrin
Former Member of the Council for Legal Rulings

Dr. Abd al-Rahman b. Abd Allah al-Jibrin
Professor at the School of Islamic Law, Al-Imam University

Dr. Abd al-Rahman b. Salih al-Khalifah
Professor at the School of Agriculture, King Sa`ud University

Dr. Abd Allah b. Hamad al-Sakakir
Professor of Islamic Law, Al-Imam University

Dr. Abd al-Aziz b. Salih al-Sam`ani
Professor of Linguistics, Technology College

Fayez Saleh Jamal
Journalist, al-Nadwah Newspaper and al-Madinah Newspaper

Dr. Fahd b. Muhammad al-Rumayyan
Professor at the School of Agriculture, King Sa`ud University

Dr. Fahd b. Salih al-Fallaj
Professor at the School of Technology, Indiana University of Pensylvania

Dr. Lulu’ah al-Matrudi
Professor at the School of Islamic Law, Al-Imam University

Muhammad b. Marzuq al-Mu`aytiq
Former Appellate Judge and Chief Justice, Al-Zulqa Court of Law

Muhammad b. Salih al-Ali
Member of the Teachers Board, Al-Imam University

Muhammad b. Abd al-Aziz b. Abd al-Muhsin al-Tuwayjiri

Mohammad Salahuddin Aldandarawi
Jounalist and Publisher

Dr. Muhammad b. Salih al-Fawzan
Professor of Qur’anic Studies, Teachers College

Dr. Mohammad Saeed Farsy
PhD. Architectural Engineering and Former Mayor of the City of Jeddah

Mohamed Said Tayeb
Attorney, Publisher, and Political Activist

Muhammad b. Abd al-Aziz al-Amir
Justice at the Jeddah Court of Law

Muhammad b. Sulayman al-Mas`ud
Justice at the Jeddah Court of Law

Dr. Muhammad b. Ahmad al-Salih
Professor of Graduate Studies at the School of Islamic Law and Member of the Academic Board, Al-Imam University

Muhammad b. Salih al-Duhaym
Judge at al-Layth Court of Law

Muhammad b. Hamad al-Mini
Member of the Teachers Board at the School of Agriculture, King Sa`ud University

Dr. Muhsin b. Husayn al-Awaji
Associate Professor of Education and Founder/Director of al-Muntada al-Wasatiyyah

Dr. Muhammad b. Sulayman al-Sudays
Professor of Arabic Literature at the Department of Arabic language Studies, King Sa`ud University

Dr. Muhammad b. Abd al-Rahman al-Hudayf
Author, Scholar, and Former Member of the Teachers Board, King Sa`ud University

Dr. Mani b. Hammad al-Juhani
Member of the Consultative Council and General Director, World Assembly of Muslim Youth

Dr. Marzuq b. Sunaytan b. Tinbak
Professor of Arabic Literature, School of Arts, King Sa`ud University

Dr. Mansur b. Ibrahim al-Hazimi
Professor of Contemporary Arabic Literature, King Sa`ud University

Dr. Malik b. Ibrahim al-Ahmad
Member of the Teachers Board, King Sa`ud University

Dr. Muhammad b. Sa`ud al-Bishr
Member of the Teachers Board, Al-Imam University

Dr. Muhammad b. Nasir al-Ja`wan
Founder and Director of the Hunayn School

Muna bint Ibrahim al-Mudayhish
Lecturer at the School of Arabic Language, Al-Imam University

Muhammad b. Salih b. Sultan
Chief of Administration, al-Yamamah Institute of Journalism

Mahdi al-Hakami
University Professor and Regional Director of the World Assembly of Muslim Youth, Jizan

Dr. Muhammad al-Wuhaybi
Professor of Theology, King Sa`ud University

Dr. Muhammad Umar Jamjum
Professor of Civil Engineering and former General Secretary, King Abd al-Aziz University

Dr. Muhammad Umar Zubayr
Former General Director, King Abd al-Aziz University

Dr. Muhammad b. Abd Allah al-Shamrani
Professor of Islamic Law, King Sa`ud University

Dr. Muhammad Abd al-Latif
Consultant, King Fahd Hospital

Dr. Muhammad al-Zuwayyid
Consultant, King Fahd Hospital

Dr. Muhammad b. Sulayman al-Barrak
Al-Imam University

Dr. Muhammad al-Urayni
Consultant, King Fahd Hospital

Dr. Muhammad b. Abd Allah al-Muhaymid
Former Head of the Department of Islamic Law, Al-Imam University

Dr. Muhammad Abd al-Aziz al-Awhali
Associate Professor of Physics, School of Science, King Fahd University of Petroleum and Minerals

Dr. Muhammad b. Sulayman al-Fawzan
Professor of Hadîth Studies, Al-Imam University

Dr. Muhammad b. Ali al-Suwid
Chairman of the English Department, Al-Imam University

Dr. Nora Khaled Alsaad
Assistant Professor at the School of Arts, Department of Social Sciences, King Abd al-Aziz University

Nurah bint Abd al-Aziz al-Khariji

Dr. Nasir b. Sa`d al-Rashid
Professor of Arabic Literature, King Sa`ud University

Dr. Nasir b. Masfar al-Zahrani
Member of the Teachers Board, Umm al-Qura University

Dr. Nasir b. Abd al-Karim al-Aql
Professor of Theology, Al-Imam University

Dr. Nabih b. Abd al-Rahman al-Jabr
Professor at the Department of Accounting, Al-Imam University

Dr. Nasir b. Sulayman al-Umar
Former Professor of Qur’anic Studies, Al-Imam University

Dr. Yusuf al-Ulah
Consultant, King Fahd Hospital

Ahmad b. Abd al-Rahman al-Suwayyan
Editor-in-Chief, Al-Bayan Magazine

Another Saudi War Crime Committed Against the Shiites of Iraq, Coordinated Car-Bombs Kill 55

[Here is where Secretary-General Ban Ki-moon could actually begin to earn his salary, by prosecuting this obvious, ongoing, premeditated series of war crimes, committed by Prince Bandar bin Sultan for Barack Obama, spelled-out in minute details in the Syrian Champress report

The world has never seen a situation quite like that faced by our world today, where the President of the United States is actually complicit in mass-murder for the express purpose of jump-starting World War.   How is it that the American president can direct various foreign intelligence agencies to train terrorist armies wherever he wants them, anywhere in the world, then arm and dispatch these terrorists to commit the mass-murder of thousands, for the purpose of violently overthrowing legitimate governments?  The human race cannot survive under the protection and leadership of cowardly officials like Mr. Moon, if they are too afraid to cross foul-natured killers like Obama, or if they are unwilling to do their jobs as international protectors of human rights.

I am calling you out, Sec. Gen. Ban Ki-moon, put an end to this travesty and genocide in Syria.   Stop the American/Saudi war of terror forced upon the people of Syria and upon all of the Middle East.

Residents gather at the site of a car bomb attack in the Hurriya District in Baghdad July 29, 2013. Seventeen car bombs exploded in Iraq on Monday, killing at least 55 people in predominantly Shi'ite areas in some of the deadliest violence since Sunni insurgents including al Qaeda stepped up attacks this year. REUTERS-Saad Shalahs

Wave of car bombings target Iraqi Shi’ites, killing 55


Street cleaners remove debris on the road at the site of a car bomb attack in Basra, 420 km (260 miles) southeast of Baghdad, July 29, 2013. REUTERS-Stringer
Residents inspect the site of a car bomb attack in Basra, 420 km (260 miles) southeast of Baghdad, July 29, 2013. REUTERS-Stringer
Residents inspect the site of a car bomb attack in Basra, 420 km (260 miles) southeast of Baghdad, July 29, 2013. REUTERS-Stringer
Residents inspect the site of a car bomb attack in the Hurriya District in Baghdad July 29, 2013. Seventeen car bombs exploded in Iraq on Monday, killing at least 55 people in predominantly Shi'ite areas in some of the deadliest violence since Sunni insurgents including al Qaeda stepped up attacks this year. REUTERS-Saad Shalash
Residents gather at the site of a car bomb attack in the Hurriya District in Baghdad July 29, 2013. Seventeen car bombs exploded in Iraq on Monday, killing at least 55 people in predominantly Shi'ite areas in some of the deadliest violence since Sunni insurgents including al Qaeda stepped up attacks this year. REUTERS-Saad Shalahs

Credit: REUTERS/Stringer

By Kareem Raheem


(Reuters) – Seventeen car bombs exploded in Iraq on Monday, killing at least 55 people in predominantly Shi’ite areas in some of the deadliest violence since Sunni insurgents including al Qaeda stepped up attacks this year.

Police and medical sources said the attacks, which appeared to be coordinated, were concentrated on towns and cities in Iraq’s predominantly Shi’ite south, and districts of the capital where Shi’ites reside.

The car bomb attacks in busy streets and crowded markets underscore deteriorating security in Iraq, where nearly 4,000 people have been killed since the start of the year, according to violence monitoring group Iraq Body Count.

The violence has raised fears of a return to full-blown conflict in a country where Kurds, majority Shi’ite and minority Sunni Muslims have yet to find a stable way of sharing power.

At least 10 people were killed when two car bombs blew up near a bus station in the city of Kut, 150 km (95 miles) southeast of the capital, police said.

Four more were killed in a blast in the town of Mahmoudiya, about 30 km (20 miles) south of Baghdad, and two bombs in Samawa, further south, killed two.

The rest of the bombings took place in regions of Baghdad, in Sadr city, Habibiya, Hurriya, Bayaa, Ur, Shurta, Kadhimiya, Risala, Tobchi and Abu Dsheer neighborhoods.

In July, more than 810 people were killed in militant attacks.

Iraqi forces patrolling alone since U.S.-led troops left in 2011 are struggling to contain a resurgent al Qaeda, which has been regrouping and striking with a ferocity not seen in years.

Sectarian tensions across the region have been inflamed by the civil war in neighboring Syria, which has drawn Shi’ites and Sunnis from Iraq and beyond into battle on opposite sides.

(Reporting by Kareem Raheem in Baghdad, Aref Mohammed in Basra and Jaafar al-Taie in Kut; Writing by Isabel Coles; Editing by Elizabeth Piper)

The Original Syrian Media Report Revealing Bandar/Feltman Plan To Destroy the Middle East

[Finally found the original report that was carried 2011-03-30 by Syrian Champress site, but no longer to be found there, for some reason.  Found the report on Wikileaks’ Stratfor file leaks.  Everything that was spelled-out in the report below is proving to be true.  This is a “smoking gun” pointed at the head of Obama, bearing proof of prior complicity in the countless war crimes committed in Syria, which have played-out since the date of publication.]

Media sources reveal details of a conspiracy by Bandar Bin Sultan and Feltman to “destroy” Syria

Several media sources have revealed the details of a “well-organized” plan
to destroy Syria and create chaos in the country. The plan is said to be
drawn up by Bandar bin Sultan, the former Saudi ambassador to the United
States, in collaboration with the former U.S. Ambassador in Lebanon,
“Jeffrey Feltman” to overthrow the regime in Syria and to bring Syria back
to the “stone age”, according to the sources.

The lengthy and detailed plan, developed by Bandar bin Sultan and his
friend Feltman in 2008 with a funding reached $ 2 billion, consists of
many items and precise details which significantly intersect with the
incidents of disturbances the city of Daraa has recently witnessed.
According to sources, the plan “strategically” depended on the
exploitation of peoples’ legitimate desire in freedom, dignity and getting
rid of corruption and on the turning of these wishes into a revolt against
the regime through convincing the people that the road to reform from
within the regime is closed and the solution is an all-out revolution.

However, the plan tactically divided Syria into three areas (big cities,
small cities and villages), and the established five types of networks:

1- The “Fuel”: This network comprises educated and unemployed youths who
are to be linked in a decentralized way.

2- The “Thugs” network which includes outlaws and criminals from remote
areas, preferably non-Syrians.

3- The “Ethnic-Sectarian” network which consists of young people with
limited education representing ethnic communities that support or oppose
the president. They must be under the age of 22.

4- The “Media” network that comprises some leaders of civil society
institutions which have European funding not American one.

5- The “Capital” network which comprises traders, companies owners, banks
and commercial centers in Damascus, Aleppo and Homs only.

On how to use these networks and link between each others, the plan
provides for:

The utilization of ambitious young people from the first network (Network
of fuel) through attractive phrases such as:

– You must have a voice

– Change can’t be achieved except by force

– Your future is yours to determine

– Your silence is the cause, and so on a*|.

The plan also provides for exploiting the skills of members of the second
network (Network of thugs) through:

– Training the thugs on professional killing including sniping and
murdering in cold blood.

– Training them on burning public buildings quickly by using flammable

– Training thugs on penetrating prisons police centers and security

According to the plan, members of the third network (sectarian ethnic
netwrok) will be exploited by

– Feeding their strong feeling of support for or opposition against the

– Making them feel that their communities are threatened in all cases.

– Creating the concept of using excessive force against others.

– Convincing them of the idea that all who oppose them in anything are

– Leading them to a “state of color blindness”, so see only black and

-Exploitation their age and lack of knowledge of history and geography and
leading them to the brink of being ready to do anything.

The fourth network (media network) will also be exploited to serve the
plan. Members of this network will be recruited and their skills will be
enhanced to lead the (public opinion) through:

– Enabling them to communicate with the media by satellite phone that
can’t be monitored or cut off.

– Promoting them as nationalists and as individuals who don’t oppose to
the regime, but call for civil society.

– Qualifying cadres and training them on techniques of modern media such
as blogging and using the Internet which help them communicate with the

– Holding regular meetings with them and coordinating their efforts so
that no one will contradict the other.

The fifth network (capital network) will be exploited by using their fear
of their money being wasted, so the following must be achieved:

– Linking traders with trade officials in the European embassies under the
cover of trade relations.

– Holding luxurious parties to be attended by businessmen and during which
exclusively Arab Gulf deals and investments are to be made.

– Threatening them with certain sexual relations that are filmed for later
blackmailing them.

– Urging them against the regime and creating ideas such as: “The country
is yours and outsiders control you. The regime makes wealthy people on
your expense. You are the ones who build the country and others rule it.
Bashar al-Assad steals you via taxes and his supporters enjoy it. All your
businesses projects are a loss due to bribery and corruption. Your wealth
is threatened and must be transferred outside Syria because the regime
will collapse. We will make you rule the country after the collapse of the
regime. “

The plan also contained in its “executive” chapter several scenarios, and
precise details of how to start and move, how networks will be exploited
and how to move forward.
According to executive chapter, the plan adopts the following stages:

1- If a targeted person from the Fuel Network responded, another stage
will immediately begin based on exploiting his/her need for money, so the
plan starts to:
– Provide him/her with small amounts of money.
– Ensure him/her a rented car, a cellular phone and Internet connection.
– Ask him/her to look for and bring other young people and use the same
method with them.

– When the number of young people reach 5000 in major cities and 1500 in
small cities and 500 in the villages, these people are asked to start to
express their desire in change and reform. At this very stage any talk
against any side of the people must be avoided. Not a word on sectarian,
partisan, rightist or leftist basis is allowed at this stage.

As this stage proceeds, objections by non-enthusiasts are to be faced by a
set of appropriate responses such as:
– If someone says there is a change, the response must be: “There is no
change at all. This is all a lie”
– If he says change is coming, then the response must be: “We have heard
this for more than 40 years”
– If anyone says that time is not suitable, the response must be: “So when
must we move. Are we going to move after 100 years”
– If one says that of our dignity lies in resisting America, the response
must be: “We have nothing to do with resistance, we want to live” and so

– A Moving group has to be pushed into streets inside already existing
gatherings such as in crowded markets, in mosques after prayers and in
narrow alleys. This group is divided into three rings: The shouters, the
photographers, and the hidden people. The shouters gather at the center
of the circle and begin chanting within the gathering. This ring is
surrounded by the ring of the hidden people, while the photographers’ ring
surrounds all. If anyone tried to disperse the shouters the hidden people
defend them under the pretext: ” let them speak”, and if no one try to
disperse them, the same ring of the hidden people assaults the shouters
and disperse them. In both cases,” We get an excellent picture for the

– In general, the authorities have to be provoked to be drawn into the use
of torture and cruelty. Here the authorities have to choose one of two
solutions; either to intervene or not to intervene.

– If the authorities don’t interfere, the number of enthusiasts will begin
to increase, because young people’s demands will attract a bigger number
of new enthusiasts who all, according to the plan, must not know anything
about the network link.

– If the authorities intervene and arrest one of the network members,
he/she must make himself/herself appear “innocent and pathetic”,
immediately change his/her stance and illusively promise the authorities
not to do that again. According to the plan he/she is to be completely
frozen to the final stage, but funding continues.

– If the authorities intervene and arrest one from outside the network,
the incident must fully be exploited by raising the level of demands. If
the security forces torture him/her, this will be better as it will help
in fueling the people’s feelings and here phrases linking torture to the
whole regime not only to the security forces are to be promoted and the
following statements and ideas are to be disseminated: “Have you seen
what happened to the poor man, this is what the president wants. It isn’t
fair, the man wants only to live. Do those traders only have the right to
have money. Is it a government or a group of thieves. The reason behind
this is the top leadership”, and so on …

2- When moves start in the streets, people must be instigated as fast as
possible to change their just demands into calls for the downfall of the
regime. Here the following must be implemented:

– The second network, “network of the thugs”, is introduced to the scene
immediately to attack all of the demonstrators and security personnel.

– Videos and photos for dramatic events which hurt religious and social
feelings, such as attacking women, preferably veiled ones, must be taken.
As a result alleged demonstrators shout general slogans and if they are
attacked by security forces it will be very excellent. But if they are
attacked by civilians, the group says “security forces dressed in civilian
clothes,” attacked the demonstrators. However, if no one attack them, a
member of the same group will attack the demonstrators, even if this leads
to minor injuries. Video shots must not last more than 20 seconds and they
must be taken from a very close position not from a far one.

– The rapid use of bloodshed, because of its significant impact on the
people. This includes the killing of a protester from outside the network,
preferably a youth from big and famous families, or a youth who has major
social ties or a highly educated person, especially a doctor, an engineer
or an intellectual. The killing must be committed rapidly by snipers and
with bullets of the same type used by police or security forces. This
stage also includes the killing of security personnel or guarding police.

– Burning properties of the traders who have been involved in the plan and
dragging them into a state of fear together with other economic figures
with the purpose of having influence on the lives of as many people as

– Provoking Bashar al-Assad loyalists and engaging them in polemics with
others, especially the Islamists,. Here the loyalist are to be accused of
being from the intelligence and that they are horns of the regime and
beneficiaries from the authority.
Creating mistrust and tension between the loyalists and the people,
telling about the near end of Bashar al-Assad and calling for random
supportive demonstrations and calls advocating slaughter, murder and
terrorism are planned to be launched. In turn, opponents keep calm and
delay any move till after the creation of sectarian and ethnic killing.
They have to be well-organized in their calls for political reform,
freedom, democracy and civil life.

– Foiling any attempt to attain political solutions by the regime through
burning symbols of power such as the Baath Party headquarters, police
stations, prisons and security forces centers in addition to distorting
Bashar al-Assad pictures.
3- The fourth network (The media) is introduced. The aim here is to link
Bashar al-Assad to all previous era and to devalue all his actions by
opening all the old files and holding the current regime responsible for

Bandar bin Sultan recognizes in his plan that Bashar Assad enjoys a real
popularity inside and outside Syria that should not be underestimated. He
believes that this popularity must be exploited and transformed from a
point of strength into a point of weakness through the use of the
enthusiasm of supporters against demonstrations.

To undermine the military, the government and the security system, Bandar
believes that they must be torn into sects, and here comes the role of the
third network the ( “ethnic-sectarian” network) taking into account the
neutralization of major doctrines like the Shafi’I and the Hanafi. This
will be done as follows:

– Urging each sect to commit horrible bloody massacres against violators.
These crimes must be filmed and posted to the media as soon as possible.
The start should be in places far from Damascus and there should not be a
lot of blood for fear that people may retreat.

For instance, in Lattakia and Tartous, people from the Alawite sect from
the network slaughter youths from the Sunni sect, cut parts of their
bodies chant long live Bashar.
In Aleppo, Salafis from the network attack Alawites’ villages, burn their
homes and terrorizing the people to leave their villages and chant “Death
to the “Nasirien” death to the enemies of the Sahaba”.
In Hasakah, Arabs from the network slaughter and hang some young people
and make fun of the Kurds in a visual way without language and clear
enough to be understood by the Kurds without translation. Some Christians,
particularly Armenians are planned to be killed.
In Daraa, “snipers” from outside the city of Daraa kill young people from
the Jawabra and the Mahamid families without approaching anyone from the
Abazeed and the Masalmeh families.

In the city of Al-Boukamal, the Shi’ites kill Sunnis and scream, “Oh
Karbala, Oh Hussein”.
In Homs, Arabs kill Turkmen and loot their shops, particularly gold shops
and also kill Catholic Christians and Murshdis.
In Sewidaa, Druze members of the network kill a number of Christians in
surrounding villages and burning several churches
In Qamishli, Kurd members of the network avenge the killing of Kurds in
Hasaka. Some Armenians also kill Arab Muslims.
In Deir Ez-Zour, “snipers” from outside the city kill young people from
the Agidat and Bani Naeem tribes without approaching smaller tribes like
the “Rolla”, the “Jabour” or the “Shummar” and scream during the filming
in the name of the “Bokhabour and the “Mohassan”.

Bandar thinks that the regime as a whole will be busy trying to settle the
disputes between communities and ethnic groups. Bashar al-Assad will send
delegates from his government to resolve sectarian and ethnic differences
while Damascus will be empty of government pillars and here comes the turn
of Damascus where each minority group avenge and the city flares up from
all sides. This will be done as follows:

– The Christians in the east of Damascus kill Muslims who live among them
in areas like Qassaa and Bab Touma. They also kill the Druze in the
village of Jaramana.

– The Sunnis in the south of the city kill Shiites living among them in
the “Shaghour” and the “Muhajereen” areas.

– Salafis in the areas of “Duma” and “Darayya” burn the headquarters of
the municipality, courts and police stations.

– Alawites in the west of the city in “Mezze Jabal” area kill Sunnis who
live among them.

– Kurds in the north of the city in “Rukn Eddin” area attack Arabs from
all sects.

Meanwhile, Bandar believes that the army will be divided, the security
systems and the government will collapse and Bashar will only have the
Republican Guard, which he will not be able to move because the army will
stand against him. This will make Bashar al-Assad’s presence in power the
cause of all problems, and here comes the role of the fifth network the
(network of the capital). The following has to be implemented:

– Holding a meeting between capital owners (businessmen) and leaders of
the army and security bodies as well as ministers from Damascus and
Aleppo. The plan is to convince them to abandon Bashar al-Assad promising
them survival after the end of the President’s rule.

– In case some businessmen refuse to cooperate, they are threatened of
canceling authorizations, of withdrawing investments and of sex scandals
if they are among those penetrated by sexual relations.

– In case some army leaders refuse, they are threatened of imprisonment or
assassination. If it is possible under a state of chaos, officers of high
ranks, not from Damascus or Aleppo, could be assassinated to terrorize

-A national council of businessmen, ministers and security chiefs must be
formed and recognized by the United States, France, Britain, Saudi Arabia
and Egypt.