CHAPTER IV: An Additional Chapter: A Critical Reading of the Fundamentalist Salafist Committee of Defending Legitimate Rights

Introduction:

  This chapter includes critical reading and analysis covering three aspects: 1) the notion of befriending ''believers'' and disowning ''disbelievers'' in the West as a step in the route to establish an ''Islamic'' Caliphate or Empire to face and fight the West, 2) Al-Masaary sharia regarding human rights, women, Shiites, freedom, media, and banks interests, and 3) a general evaluation, within psycho-sociologist viewpoint, of the Salafist / Wahabi thought of the Committee of Defending Legitimate Rights.

First Aspect: refutation and criticism of the notion of befriending ''believers'' and disowning ''disbelievers'' in the West as a step in the route to establish an ''Islamic'' unified Empire to face and fight the West:

The Quranic refutation of the Wahabi/ Salafist notion of dividing the world into two camps

Firstly:

1- The notion of ''to disown and to befriend'' in the above-mentioned lines refers to the Shiite creed notion that started at first as the creed to befriend, love, adore, and ally oneself to Ali Ibn Abou Talib, the supreme Shiite mortal deity and the son of the paternal uncle of Prophet Muhammad, and to disown and hate other enemies of Ali: Aisha, Abou Bakr, Omar, Othman, Talha, Al-Zubayr, Amr, Mu'aweiya, etc.  

2- Al-Masaary and his fellows adopted this Shiite notion and adapted it to their views about the West; they revived the Middle-Ages culture that dominated in caliphates; i.e., the world is divided into two camps: the Muslims/peace camp and the infidels/war camp. Religious wars between Sunnites and crusaders and/or Europeans went on within borders of the caliphate/empire for centuries at different time points, and Christian minorities in the 'Muslims' camp paid a heavy price for it by being persecuted. Each camp consider the other camp as unbelievers: Europeans deemed Muslims and Arabs as Saracens and Muslims deemed Europeans as polytheists or infidels. This was wrong; as each camp claimed it owned the absolute truth and confiscated Paradise before God's judgment in the Day of Resurrection.   

3- Mostly, the West countries got rid of such backward culture once they embraced secularism and the global village asserts the value of the human being and human rights, making no room for tyrannical rulers. Thus, Al-Masaary call to unify all Muslims into one empire under Salafist Wahabism (or any other creed for that matter) to wage war on the rest of the world in endless conflict does not fit into the 21^st century, and it has nothing to do with Islam as there is no such notion as religious war in Islam; God has sent Muhammad as a mercy to the humankind, not to massacre the humankind or to wage wars on them.

Secondly:

  Before we discuss views of Al-Masaary and the Committee of Defending Legitimate Rights, let us briefly demonstrate below our Quranist outlook to this topic. 

1- Wars in Islam are temporary, self-defense ones and never waged for the sake of aggression; self-defense wars end as soon as aggressors would stop their aggressions; see 2:191-194, 8:38-39, and 9:36.

2- The main aim of self-defense wars in Islam is to impose the principle of religious freedom and to prevent compulsion in religion and religious persecution (i.e. fitna in Quranic terms); see 2:193, 2:217, and 8:39. Polytheists have this bad habit to coerce others to embrace the dominant religion or creed, and this is denounced and rejected by Islam; see 2:256 and 10:99. As religious freedom in Islam is absolute; God created people free to believe or not to believe, and He will judge and reward or punish them in the Hereafter; see 18:29, 17:107, 41:40, and 39:7. And that is why religion is faithfully and wholly God's concern and His matter (not any mortal's) to judge humans in the Day of Judgment; see 39:46.

3- Those who coerce and force people in religious matters and persecute others for religious reasons must be stopped or fought as per Quranic teachings, and their aggressions must be stopped even by fighting to stop such persecution; see 8:39 and 3:193. If their aggressions would stop, self-defense war must cease immediately and God might forgive aggressors if they repent, stop their sins, and make amends; see 8:38-40. Hence, Quranic verses about fighting was for self-defense against persecution and fighting and aggressions against them by Qorayish tribe polytheists who drove the early believers out of Mecca and fought them near Yathreb, their new homeland, and God aimed to preserve houses of worship of Jews and Christians there in Yathreb as well; see 22:39-40. 

4- Islam in terms of overt behavior means literally peaceful demeanor in dealing with all people in general (Muslims and non-Muslims alike), and even in battlefields, when an aggressor/ fighter would utter the word of peace and would seek to be saved, his safety must be preserved by Muslims; see 4:94 and 9:6. Islam in terms of heart and belief means literally submission to God alone, and not to mortals, in matters of religion in the Quran; see 6:161-163.  

5- All celestial messages from God came with Islam: literally, this means peace with human beings and submission to God alone without associates, deities, and partners; each prophet/messenger talked in the tongue of his people while conveying the message of Islam; see 14:4. All prophets/messengers mentioned in the Quran uttered and conveyed the message of Islam in different tongues to different peoples in various eras and localities; see 2:128-136, 3:52, 3:76, 3:84-85, 12:101, 10:72, 10:84, 10:90, 27:30-31, and 27:44, to quote but a few verses. Hence, Islam is the religion of God in many eras and tongues; but what happened (and still happens) is that people go astray, distancing themselves from the Truth and they fall into disputes, conflicts, and differences concerning religion, thus forsaking and neglecting the true religion conveyed by the messenger or prophet sent to them; see 3:19. Hence, prophets have been sent later on to correct faith tents distorted by people in past eras, and the last divine celestial message is the Quran, in Arabic, preserved by God until the Day of Resurrection, asserting the previous celestial messages and teachings. Yet, the same occurrence has repeated itself: people go astray, distancing themselves from the Truth and fall into disputes, conflicts, and differences concerning religion, thus forsaking and neglecting the true religion, because devils of Satan did not tender their resignation; their mission to tempt human beings will go on until the End of Days. This is one reason, among so many, of why ''Muslims'' whom we call the Muhammadans in all their doctrines, creeds, and sub-creeds repeat notions and words of their ancient ancestors, and those of polytheists mentioned in the Quranic stories, and lose faith of true Islam, found exclusively in the Quran alone. God will never accept any faith except Islam in the Last Day in the Hereafter; see 3:85.       

6-Hence, Islam is a universal religion for all humanity, calling them to peace in dealing with one another and to devote their hearts to God in submission to Him, to worship him alone with no other deities, without adoring and worshipping things, locations, or mortals (prophets, messengers, sheikhs, scholars, the so-called saints, etc.)

7- Those who deal peacefully with others are deemed Muslims in terms of behavior, regardless of their faith and creeds, as one's faith will be judged alone by God in the Day of Resurrection, as the Quran repeats many times that God is the Sole Omniscient Judge concerning religious differences of human beings; see for instance 39:46. Thus, God deputized no mortals to judge others on religious matters in this life; people are free in their religious choices, beliefs, practices etc. without supervision and persecution and their duty is to live on earth in peace. No mortal can be our judge in such matters, as he/she will be judged like all of us in the Hereafter, to be rewarded or punished for eternity; see 22:19-24. Omniscient God did not allow Muhammad to know fates of others in the Hereafter; see 3:128-129. This is about Islam in terms of faith and heart, judged solely by god alone in the Hereafter, as for behavioral peace (i.e., Islam in terms of demeanor), countries must make/apply laws to ensure human rights, dignity, security, peace, justice, etc. in this life. People must abide by such laws, both secular and the ones derived from Quranic teachings.      

8- Those who adopt peaceful behavior toward others are Muslims in terms of demeanor (even if they have any other faith or even atheism). Others who combine Islam in terms of peaceful behavior and in terms of heart-faith and beliefs in obeying God and worship Him alone in submission and devotion, as per the Quranic teachings, deserve to enter the House of Peace: Paradise of the Hereafter; see 6:127, and peace is the word uttered to them by angels; see 15:46, and uttered to them by God; see 36:58.  

9- The meaning of ''belief'' is synonymous with ''Islam'' (i.e., peace with others and submission to God)in Quranic terms; as the word ''belief'' and the verb ''believe'' in both Quranic terms and the Arabic tongue mean literally "security, safety, and peace". To ''believe in'' in Quranic terms is associated only with God without other partners; see 2:285 and 9:61, while to ''believe with'' in Quranic terms means to trust humans based on security and safety; see 3:73. Hence, Prophet Muhammad believed in God alone, he and believed with believers i.e. he trusted them and felt secure with them.

10- Hence, those who achieve ''belief'' and ''Islam'' means that they trust people and be trusted by them as safe secure ones who do not commit violence or aggressions, and this makes them believers regardless of their faith, or lack of it, as faiths will be judged alone by God in the Last Day. The best ones are those who combine behavior of trust and peace (and never do injustices to others or commit aggressive acts against them) with devotion and submission to God alone while never doing injustice to God by worshipping things, mortals, or beings beside Him; see 6:82, and such ones will enjoy eternal peace and safety in Paradise; see 15:46. They will never have fear during the Day of Resurrection: see 21:103 and 27:89.  

11- Accordingly, polytheism and disbelief in terms of behavior toward others mean committing aggression, doing acts of violence, and performing injustices against them. Polytheism and unbelief in relation to God mean to have other deity or deified person or thing to worship beside God. In the Quranic text, we find repetitions of describing polytheists as unjust people who commit crimes, violence, aggressions, and injustices to others and to God's religion and sharia in the Quran, as God's law means to preserve human rights in this life; that is why punishments in the Quran are for aggressions against people and possessions, while violating God's rights will be punished only in the Hereafter by the Omniscient Almighty, as the Quran contains no punishment to be exacted by human beings on human beings for anything related to religious beliefs and practices, or lack of them. Hence, we humans must focus and care only to observe our peaceful behavior and how we deal justly and fairly with others and expect this to be reciprocal. Our demeanor must be peaceful and must be free from all acts of violence and aggressions. Hence, the signs of disbelief are committing aggressions and violence, as we know from God's words to Muhammad in 6:38 and 9:36, as aggressors can be peaceful if they stop their aggression and repent and make amends. God is with the righteous and pious ones who do not commit violence, aggressions, and injustices, as God does not love aggressors; see 2:190. Self-defense wars are legislated in the Quran when believers are being attacked or persecuted, and they fight to defend themselves while asking God for victory; see 2:286. Disbelievers in this verse means aggressors and NOT those who have other creeds. Polytheism and disbelief in one's heart in terms of faith tents and notions is none of our concern; this is Our Omniscient God's business in the Hereafter, not ours. God tells us beforehand that the vast majority of human beings do not believe in God alone in real, acceptable faith, however Prophet Muhammad wished otherwise or thought to guide as many people as possible; see 12:103. Even the minority of believers would mix their faith with polytheistic notions; that is, to have beside God male and female saints, mortal deities, and sanctified dead ones whose tombs are being worshiped and made holy; see 12:106. When they enter Hell, they will ask to be let out of it, and their request will never be granted, and they will be told: "That is because when God alone was called upon, you disbelieved; but when others were associated with Him, you believed. Judgment rests with God the Sublime, the Majestic." (40:12). Hence little faith is not enough in the Last Day; see 32:29,  and little faith derive God's curse; see 2:88 and 4:46. Real believers increase their faith and belief using the Quran, and disbelievers increase their disbelief by rejecting the Quran; see 8:2, 5:64-68, and 9:124-125. Thus, faith and belief in ones' heart might decrease or increase as per situations and stances of every human being in this life. God says about hypocrites in some situations: "…On that day they were closer to disbelief than they were to faith. They say with their mouths what is not in their hearts; but God knows what they hide." (3:167). Hence, God alone, and no mortals, knows our faith: "…God is well aware of your faith. You are from one another…" (4:25). Hence, god tells us in the Quran that hypocrites will enter depths of Hell, but no one waged self-defensive war against them because they were peaceful in terms of behavior and never fought early believers.        

12- Finally, we tackle the notion of befriending and allying oneself to others in the Quran: it simply means that in times of war against believers, peaceful Muslims who engage in self-defense to impose religious freedom and to stop aggressions and persecutions of a power that seek to impose its intellectual and political hegemony on them must never befriend or ally themselves to aggressive enemies; this is treachery and betrayal, while peaceful non-Muslims who never committed aggressions against Muslims, we can befriend them and have good relations with them; see 60:8-9. Hence, we are not to ally ourselves to enemies who fight us in times of war, whereas in times of peace, one must be peaceful with all non-Muslims as long as they never wage war of aggressions against Muslims (70).        

13- In fact, once Muhammad died, early Muslims forsook the Quranic teachings and engage in internal and external political struggles and conflicts; this led them to force a local tribal flavor on Islam, instead of its universality and human rights. Hence, the notion of war camp of infidels (West and Europe) against peace camp of Muslims (Arabs) emerged, and it is against the Quran of course, because of wars between Arabs and Byzantines and other Europeans for centuries, especially Sunnites against crusaders. Hence, befriending and alliance and disowning notions were twisted to mean hatred of all non-Muslims in all times and supporting caliphs in their aggressive expansionist wars. Of course, hadiths had been fabricated to support this twisted meaning, and spreading of misinterpretations of the Quranic terms and notions was done on purpose to serve despots and tyrannical caliphs. Corrupt clergymen even dared to assert that some verses of the Quran were annulled and not to be applied as hadiths replaced them! This is heresy indeed. We have proved in one of our books that the Quranic term ''Naskh'' does not mean to annul or to replace but to repeat, confirm, affirm, and assert. But distortions and misinterpretations and fabricated hadiths led to the emergence of the Sunnite creed in the Abbasid Era, with later-on sub-creeds and doctrines and schools of theological thought, until the Ibn Hanbal extremist doctrine emerged and then revived by Ibn Taymiyya in the Mameluke Era in Egypt. It was revived once more by Ibn Abdul-Wahab and reamed Wahabism (hence, Wahabism = Sunnite creed). Wahabi confiscate the right to talk in the name of Islam while their ideas and views contradict Islamic sharia (the Quran alone) as well as Islamic values, legislations, morals, notions, etc. It is strange that at our modern times, humanity reached near the great Quranic ethics and moralistic notions in terms of legislations in the West, whereas Al-Masaary and his fellows, who use global-village modern technology invented by the West as they live in the UK enjoying peace, are keen on reviving the Middle-Ages culture of Salafist Wahabi traditions to fight the West after unifying Arab countries under their rule! This is not morals and ethics of the Quran! They feel they are doing and seeking the best thing, and we condemn and denounce this as un-Islamic thought and demeanor. Let us discuss and refute their ideas below.        

Al-Masaary between admiring the West and declaring it as ''camp of the infidels'':

1- It is strange that Dr. Al-Masaary, the former teacher of physics in Riyadh-based King Saud University, who owes a lot to the West that taught him physics in a British university, would head a group or committee and author books that call for hating and fighting the West countries as camp of the infidels. Ye, between his lines, we discern deep admiration of West values like democracy, transparency, and human rights; for instance, he deplored the fact that no Saudi scholars condemned torture in prisons while infidels of the West denounced and condemned it. Al-Masaary asserted that he had to immigrate out of the camp of Muslims to seek safety in the camp of infidels: (… The West infidels control oceans and the outer space though they do not believe in God…as their societies are based on certain dynamics of trust, transparency, truthfulness, and putting rulers to question…they are features fit for Islamists but they do not apply it… ) (71). This means that Al-Masaary admitted that the West applies Islamic notions, unwittingly, in all systems. We might wonder why he declared the West as camp of disbelievers who are using infidel and heretic legislations. Of course, this is among many contradictions of Al-Masaary in his concocted sharia and his strange views.     

2- Al-Masaary developed notions of hating and disowning the West while befriending and allying oneself to Islamic countries that will be unified under his rule in one empire as he headed the Committee of Defending Legitimate Rights alone after Saad Al-Faqeeh left it. Al-Masaary held close relations with jihadists and extremists in the West and he held close relations with Bin Laden who use his terrorism and weapons to realize views, advocated before by Al-Masaary, against the USA that represent the leader of capitalist world of hegemony over weak third-world countries. Al-Masaary once wrote: (…how come a man can be a good Muslims and a good French citizen at the same time? This could not be…), when the French Interior Minister praised Prince Nayef at one point in time. This means that Al-Masaary saw that a European Muslim is not to be considered a good Muslim because of his non-Arab West nationality! Al-Masaary in his last publications before 2000 A.D., and in all his books, advocates the revival of caliphate ruling system and to unify all Muslim nations under his rule and control to regain Arab hegemony over the world as a religious mission! Al-Masaary saw that Arabia is the best place to be the nucleus of such caliphate or his Islamic State on an international level to convert the globe to Wahabism. Once Arabia would be one day under his rule, all supporters of Islamic caliphate must immigrate to it. Hence, Al-Masaary does not believe in nationalism, tribalism, or nationalistic feelings. Islam (i.e., Wahabism in his views) is the nationality he seeks for all Muslims! How come a religion would be turned into homeland?! He refused to enlist the aid of the West powers to establish such a caliphate; that was why he attacked King Abdul-Aziz as he allied himself to GB and showed tribal racist views as he called his kingdom after his family name. Such racism and tribalism and allying oneself to the West are roots of apostasy for Al-Masaary. After allying oneself to his imaginary Islamic State in Arabia, Al-Masaary urged that Muslims must disown and hate the West and would never allow the West and the USA to interfere in Arabia and in the caliphate, and in case of inter-Arab wars, no West infidel country is to interfere (72). Al-Masaary never mentioned that what would be the case if the wronged, oppressed part enlisted the aid of the UN and the West democracies. What if the oppressed ones would seek weapons and arms for self-defense against aggressors? Al-Masaary saw that all Arab regimes must be toppled to unite all Muslims by force and felt bound to disown and hate the West to convince all Arabs to follow him to unify them in spite of themselves, so that Al-Masaary and his fellows would apply Hisbah and Wahabi sharia on them by force! Once his imaginary caliphate would be established, fighting the West would be his next religious duty or mission! We cannot quote all details of such madness in this last chapter; we might do this in a coming separate book, but here, we will give general outline of views and visions of Al-Masaary and how he declare others as infidels and apostates.

3- Al-Masaary saw that all legislations and laws of the West as heresy against Wahabism in the war camp of infidels, as per Wahabi notions, and he called for changing all regional and international relations based on his views; since Saudi laws and external policies contradict his vision, he declared it as an infidel country ruled by apostates. Let us give brief examples below.

3/1: Al-Masaary denounced good relations between the KSA and other countries in the world, as Saudi rulers exchanged greetings on occasions of infidels, just like free masons and secular devils, as he puts it!

3/2: Al-Masaary saw that this is submission to the West infidels and allying oneself to disbelievers and atheists under 'corrupt' banners of international peace, human fraternity, interests of countries, equality of all people, and the like among mottoes that deceive the naïve idealistic people, as he puts it! 

3/3: Al-Masaary criticized Saudi laws that prevent criticism of kings, presidents, and diplomats of countries that signed agreements with the KSA, especially Article No. 28 in Saudi constitution that stipulates that Saudi media is to show respect other countries and freedom of people to live in their countries the way they like while condemning any aggressions against rights of peoples and individuals. Al-Masaary saw that such article mentions nothing about Islam and fighting infidels, and thus, it indicates freemasonry of the KSA regime! 

3/4: Al-Masaary asserted that Saudi laws are not just texts; rather, they are a method adopted by the KSA against Islam. He quoted speech of the king about respecting different ways and lifestyles of all countries without meddling in them as much as to expect no country to meddle in Saudi lifestyle and ways, and then, Al-Masaary asserted that such notions were masonic fraternity and were non-Islamic notions, as Muslim countries must unite and never ally themselves to West infidels. 

4- Al-Masaary imagined that Islam (i.e., his Wahabism of course) urges eternal hatred of all non-Wahabis even if they were peaceful and charitable. That was why he attacked the idea of borders and nationalistic feelings and the idea of not to interfere in affairs of all Islamic countries, and he verbally abused King Abdul-Aziz as the infidel ruler who signed in 1931 the Kellogg–Briand Pact, as Islam in his view urges incessant wars against all non-Wahabis until their conversion!  Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

Al-Masaary sharia and declaring the UN and other regional and international organizations as pertaining to disbelieving infidels:

1- Establishing the UN to spread peace, justice, prosperity, and human rights symbolizes the maturity of human beings after horrors of World War I and World War II. The UN in our opinion represents the nearest Islamic vision of human rights advocated in the Quran if we understand it according to its own terminology without theology, fiqh, hadiths, Arabic dictionaries, etc. Of course, the UN (especially the Security Council) is man-made work that needs to overcome its shortcomings and to stop superpowers from controlling it as per their interests; any mistakes of the UN might be changed and remedies when new generations would be more mature and stick more to human rights of all peoples to stand against political greediness of international companies and superpowers in the West to stop their manipulation of weak, poor third-world countries and to stop supporting tyrants who oppress weak peoples.   

2- If Ibn Abdul-Wahab would have lived to witness the UN, he would have declared it an infidel institution headed by atheists and infidels and must be fought to stop it from establishing peace on Earth. Of course, Wahabism supposes that all Wahabis must be engaged in incessant wars until Doomsday against the war camp of the infidel West countries. Al-Masaary and Bin Laden continued where Ibn Abdul-Wahabi left, as they believed in an ongoing religious war against all atheists, Jews, and christens in the West via indiscriminate killings, destruction, and corruption all over the world in the manner of 9/11. 

3- As the UN, as well as all regional and international organizations, is based on acknowledging defined borders among countries and never to allow military, or otherwise, interference in other countries' affairs. That was why Al-Masaary attacked the UN and similar organizations in a serialized article in Publications Nos. 131 to 135 in 1997 under the title "Destroy the UN!", and he repeated such discourse in his book titled "The Decisive Proofs of the Illegitimacy of thee KSA".

4- Al-Masaary saw that the UN charter is based on apostasy as it is not based on Wahabi sharia! He urged Muslims all over the globe to discard such organizations of infidels, especially the UN, and to reject infidel Arab rulers who bragged of following the UN, especially Gulf monarchs who pledged to respect the UN. Al-Masaary mocked them and said they pledged a pact with Satan and apostasy to forsake Islam (i.e., Wahabism, in his view), as the UN charter is against Islam in his own opinion as it hinders the religious duty of Wahabi jihad!   

5- In the same vein, Al-Masaary saw that the Gulf Cooperation Council is an 'infidel' regional body of Satan that cooperates in ''evildoing, heresy, sins, and apostasy'', as he attacked its regulations and laws deemed by him as un-Islamic. Al-Masaary attacked all agreements done by it and attacked the Saudi relations with the 'infidel' Arab League established with the help of the KSA with charter of apostasy, as Arabs were imitating the 'infidel' UN like monkeys, as he puts it! Al-Masaary saw that the Arab League charter is heretic and a sign of the will to spread apostasy, freemasonry, and atheism and urging people to forsake Islam, a disgrace added to the 'evil' KSA that raise banners of monotheism and sharia. Al-Masaary mocked Articles Nos. 8 and 21 of the Arab League charter regarding deepening ties among Arab countries and coordinating their political plans while respecting ruling regimes of each Arab country, as he wondered how an Arab should respect the Libyan tyrant Kaddafi who denies Sunna and the Syrian tyrant Hafiz Al-Assad, the CIA agent.         

6- In the same vein, Al-Masaary attacked all organizations, meetings, agreements, and decisions of the Arab League, especially the agreement of joint defense, as tyrannies seek to support and aid one another, as he puts it, and he attacked all Saudi agreements between Arab countries. 

7- Al-Masaary mocked conferences of the Islamic Summit, calling them conferences of havoc-wreaking endeavors: (… we heard no one of them calling to reject West secular laws and to stop allying oneself to West infidels to begin endeavors to unite all scattered Muslims under one banner instead of West defined borders … West powers aim to make Arabs suffer fragmentation and never to unite as one empire of strength to serve an Islamic higher aim of reviving caliphate …). 

8- Al-Masaary here claimed falsely that God ordered armed jihad to commit aggressions against everybody in order to establish one political bloc or empire under the banner of Islam (his Wahabism, of course), and hence, Arab countries with borders are seen as rebellion against God's commands to establish a caliphate! That is why he opposed all organizations like the UN and the Arab League, and he made himself the sole guardian and the embodiment of Wahabi sharia!  

9- It is noteworthy that Al-Masaary saw that Iraqi occupation of Kuwait was a good step to unify Arabs in the Gulf, and Saddam Hussein's endeavor was commendable in term of Sunnite Wahabi sharia that requires vice to be removed by force! Even Muslim blood that was shed in such war was OK for Al-Masaary for the sake of removing borders defined by infidel West powers. Al-Masaary saw that rulers of Kuwait were infidels and apostates who never apply sharia laws and deserved to be fought like all Arab regimes that need to be toppled in order to establish the 'Islamic' caliphate (73). Was Saddam Hussein a saint for Al-Masaary?!

10- Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

Al-Masaary sharia in establishing a unified Salafist empire (camp of peace):

Firstly: Al-Masaary sharia in establishing a unified 'Islamic' empire or caliphate:

1- Al-Masaary claimed falsely that nationalistic tendencies and tribalism are racist notions prohibited by Islam; he formulated such erroneous view based on a hadith about he who sticks to un-Islamic ways deserve to be said to him in public: ''You can bite your father's phallus!''. Of course, we have refuted before such coarse language and asserted that Prophet Muhammad would not utter such bad language. The view of Al-Masaary about refusing to acknowledge nationalistic feelings or sentiments could be refuted using the Quran itself; in Quranic stories of prophets, every prophet addressed his people by saying "O my people!"; for instance, see 7:79 and 7:93. And God says in 49:13 and 30:22 that it is His will to create human beings different in skin color, languages, nations, and tribes though they have descended from one parent: Adam and Eve. This was why every prophet used the tongue or language of his people; see 14:4. This asserts that nationalities are part of human life and existence that need not to be discarded as Al-Masaary had imagined. Yet, no nationalities, tribalism, or relatives would benefit anyone in the Last Day of Judgment; we know from the Quran that even some relatives of prophets rejected their call to Islam and died as disbelievers, like Noah's wife, Lot's wife, Noah's son, and Abraham's father.     

2- Al-Masaary wrote the following: (… the whole world is divided into two realms: the realm of Islam and the realm of apostasy, with no medial position or a third option at all …). This is an indication that he supported this Salafist notion of declaring others as infidels who deserve going to Hell; Al-Masaary here deifies himself, as God alone is the Sole Eternal Judge to decide who enters Hell and who enters Paradise for eternity; see 42:7. Al-Masaary wanted ardently to apply Hisbah (i.e., inquisition) to be the judge of a doomsday here on earth of his own fashioning and design before the Day of Judgment in the Hereafter, to punish 'infidels' as much as he pleases and chooses! Al-Masaary asserts that in his Islamic empire, no infidel would enter without prior permission. We wonder if Al-Masaary would introduce visa system in 'Islamic' empire; this is an invention by 'infidels' of the West. It is a funny thing that Al-Masaary sought in vain many times to get the British nationality! Why does he live in a capital of the infidels, then?! 

3- Al-Masaary asserted that in his imaginary Islamic empire, it is not permitted to have two or more caliphs, in order to avoid conflicts, disputes, rebellion, and lastly failure. To have several caliphs simultaneously means to destroy unity of Muslims under one empire. Here, we see how Al-Masaary was unrealistic; history of Muslims witnessed many caliphs simultaneously and many civil wars, conflicts, and disputes. In fact, such troubles went on for the last 14 centuries until now! Disputes and conflicts were daily bread for most Muslims throughout their history, in both political and religious aspects. Hence, Al-Masaary was so engrossed in theorizing that he forgot to be realistic, and he used his imagination to aspire to the impossible, as ancient scholars had done before him. when Al-Masaary declared all Islamic countries as infidel ones ruled by apostates that must be toppled and punished by God just because they refuse to be united, he unwittingly applied this notion on the caliphate he desired to establish; during the Abbasid caliphate, so many caliphates were established within and without Abbasid control: such as the Umayyads in Andalusia and the Fatimids in Egypt and North Africa. All such caliphates had political legitimacy, and we are not to judge the creed or faith of its rulers, as this is solely God's business in the Hereafter. We are not like Al-Masaary who deified himself and thought he was the incarnation of sharia itself and declared all people as apostates.      

4- Al-Masaary saw that the only way to unify Muslims in one empire was military jihad, the supreme Wahabi religious duty, and its caliph must be a free man who has sovereignty and independence, like most Arab rulers in the 1990s, with the exception of the Christian Lebanese president, in his opinion, and thus, all Muslims must swear fealty to this caliph once he unites all the Islamic world and apply sharia laws to the letter without secular laws at all, especially usury of banks. This caliph must expel all diplomats and ambassadors and must annul all agreements and cut ties with all organizations like the UN and the Arab League. Other countries can join the caliphate after dethroning the tyrant rulers using armed rebellions, revolts, revolutions, or coups, to make all Muslims obey the one imam/caliph (74). We understand here why Al-Masaary hated the principles and laws of the UN and asserted that they are against Islam, without quoting any hadith or Quranic verse, as it seemed that Al-Masaary considered himself as an official spokesperson of the Wahabi sharia, his Al-Masaary Wahabi sharia of course!

Secondly: application of Al-Masaary sharia in the case of Sudan:

  The application of the imaginary Al-Masaary sharia aims solely at establishing Al-Masaary caliphate as an international ruling system of an ''Islamic'' State unified under his rule to fight others and spread terrorism, bloodshed of Muslims and non-Muslims, violence, and aggressions on Earth. His hopes however are dashed as they are impossible to be realized; yet, Al-Masaary is relentless in spreading and propagating his call. When the Sunnite fundamentalist regime in Sudan was defeated at one point in time, Al-Masaary wrote in Publication 120 in 1997 that an all-out jihad war was not out of place there; it was the best option in his opinion. We quote here decisions by Al-Masaary he advised Sudan regime to apply, and we apologize for those who will feel offended by them: (… Initial policies are not empty repetitive mottoes; rather, they are deeds and words based on sharia laws such as the following: 1- declaring jihad directly using this very word without disguise or roundabout manner; all indirect terms and words must be discarded. General mobilization must be announced to apply radical changes in all Sudan in the name of jihad and jihadists whom people admired, as the model of Afghanistan is still alive in our minds, 2- the call must be addressed to all Muslims all over the globe to participate in jihad with their might, money, arms, weapons, tongues, and pens, 3- Sudan is to be declared as Islamic camp of peace and consequently the home for immigration to welcome all Muslims coming to join jihad and to give them the Sudanese nationality, but Sudan rulers are still reluctant in their steps, 4- Sudan is to declare and wage wars against its African neighbors: Uganda, Ethiopia, Eretria, and Kenya, 5- opposition figures in Sudan must be deemed as apostates and infidels whom one cannot ally oneself to them and their money should be confiscated and their wives divorced within sharia courts, and if they resist, they must be killed off, and they are not to be negotiated with, 6- Sudan must disown, reject, and cut ties with all regional and international organizations established by the infidels, such as the UN, the Arab League, and the International Bank. Sudan must help Libya and Iraq to stop their being sieged by the West, and to disregard Security Council resolutions, and 7- Sudan must stop its kneeling down to hypocritical apostates who are agents of the West, such as Fahd Ibn Abdul-Aziz of the KSA, Mubarak of Egypt, and monarchs of the Gulf, and to ally itself to Iran, Iraq, Yemen, and Libya as they never participated in the sin of fighting with the USA in the Gulf War …)

  We note here that Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

Refutation of Al-Masaary calls to establish an 'Islamic' empire:

1- In his book titled "The Decisive Proofs of the Illegitimacy of the KSA", Al-Masaary writes about ''rules of sultans'', as he was influenced by the ancient book of Al-Mawardy (who died in 450 A.H. in the Abbasid era in Baghdad) titled "Rules of Sultans". Al-Masaary revived in his mind that point in time in the Abbasid era, when the Ibn Hanbal doctrine scholars controlled streets of Baghdad to remove vice by sheer force. Al-Masaary wanted ardently to impose such historical phase on all of us, Arabs, and would accuse us of being apostates if we refuse it! Al-Masaary asserts in his book a veritable falsehood: Muslims are one nation of one creed. He overlooked the fact that there are other creeds and divisions of Sunnites, Shiites, and Sufis, and sub-creeds and doctrines derived from the three sects; how come that one could say they are one nation?! Al-Masaary himself belongs to a tiny sect under Wahabism, namely, the Wahabi opposition, and Wahabism is merely a sub-creed of Ibn Hanbal doctrine which is part of the several Sunnite religion doctrines. Even his Committee of Defending Legitimate Rights was divided and some of its members left it, but instead of settling his disputes with Dr. Al-Faqeeh, he aimed at unifying 1.5 billion Muslims! Very funny and strange indeed! Al-Masaary thus confiscates the right to talk in the name of the so-called Muslim ''nation'', and his daydreams make him want to impose one regime on 1.5 billion Muslims on earth, and he supports his views by quoting Quranic verses and Sunnite Salafist hadiths. 

2- Al-Masaary overlooks the fact that many Quranic verses talk about what should be in terms of creed tenets and acts of worship, judged alone by God in the Day of Judgment and not now on earth by morals. Al-Masaary forgets that the mission of any Islamic country is NOT to guide people to Paradise; both guidance and misguidance are a personal individual responsibility; even Prophet Muhammad could not guide those he wished to guide. The main mission of any country that applies the Quran is to protect absolute religious and political freedom to all citizens equally, to provide justice and social solidarity, and to ensure security and safety. Such a country is NOT to occupy itself with ideals; rather, it must be concerned with dealing with reality and general interests of citizens. 

3- For sure, what should be is that Muslims would share the testimony of Islam: There is no God but Allah, and subsequently never to worship, sanctify, and deify mortals and things. Yet in reality, most ''Muslims'' are Muhammadans, as we call them, and this means that they deify Muhammad and portrait a divine, deified image for him in their minds as a deity beside the Almighty in this life and in the Hereafter, and they worship him in many ways that include pilgrimage to his so-called mausoleum. To imagine that Muhammad is the best of all human beings or the best of prophets/messengers of God is a violation of the Quran; as God in the Quran considers distinguishing between prophets/messengers as a sin of disbelief; see 2:136, 2:285, 3:84, and 2:150-152. Muhammadans are subdivided into three sects of Shiites, Sunnites, and Sufis, and its sect has its own deified, sanctified, and 'holy' imams and saints, and followers of the three sects worship tombs, adore deities among dead mortals (prophets and the so-called saints), and declare each other as errant infidels. Yet, Al-Masaary overlooks all this polytheism, because he is like the terrorist MB members who seek not reform, but seek to reach power and authority in as many countries as possible.       

4- If Al-Masaary had read the Quran devoutly and asked God for guidance, he would have understood that God addressed prophets regarding what should be; see 21:92-93. And the Quran tells us about reality in life: of differences, fragmentation, fissures, disputes, conflicts, and misguidance. God is the Sole Judge of all such things in the Last Day; see 21:94. This pattern of the contrast between what should be and reality in life is repeated in the Quranic Chapter 23; what should be is read in 23:51-52 and reality of life past and present is read in 23:53. Yet, messengers and prophets never fought people to establish a State of compulsion in religion; see 23:54. Hence, the divined celestial sharia is one in its essentials in all eras; see 21:25, 4:163, 39:65, 41:43, and 42:14. Hence, we conclude that Islam is God's religion to all humans as in all previous celestial messages conveyed by prophets, and this common sharia made all believers in all eras one nation in worshipping God alone with no associates and in doing good deeds in piety. Thus, they are one nation despite difference of eras and locations and generations. This does not signify any political unity at all; peoples of prophets can never unite into one political unity or entity; and the same applies to supporters of Al-Masaary sharia. Even in our era of the global village, Muslims can never be united in one political entity; even the Quran talks about reality in life that occurs past, present, and future, leaving judgment for God in the Hereafter: "But they tore themselves into sects with books; each sect happy with what they have. So leave them in their bewilderment until a time." (21:53-54).       

5- Al-Masaary overlooks the fact that once prophets died, their peoples mostly had gone astray; and once Muhammad died, Muslims were divided into sects for political reasons and fought one another, and political differences and disputes turned into disputes and differences in intellectual, fiqh, and creed issues among doctrines and sects, and Al-Masaary merely embraced one sect evolved within extremism and fanaticism and demanded to rule over all Muslims as their caliph!    

6- Al-Masaary overlooks that he must belief at first in tenets and facts of the Quran as the sole source of Islam, contradicting Sunnite Wahabism of course, and he forgets that Islamic piety prevents one from political ambition which is based on superiority on earth and corruption as well as hypocrisy, deceit, and spreading falsehoods; see 28:83. The worst type of corruption is to use God's religion of Islam to seek superiority on earth and corruption to reach power, authority, and wealth. 

7- Al-Masaary overlooks the realities in daily life of Muslims of today, as the vast majority he talks in its name ignores his very existence! No one cares about his enmity toward the KSA. This vast majority is concerned with its own worries and adds their local color and culture to their view of Islam: hence, Egyptian Islam differs from both Iranian Islam and Saudi, Bedouin Islam, and so one and so forth.  

8- Al-Masaary overlooks the fact that he is misusing Islam (i.e., the Quran) on purpose within political pursuits and conflicts, which makes disputes impossible to settle. Usually, political disputes can be settled and people would reach compromise within secular contexts of interests. But once creeds enter into such political disputes, this corrupts politics and kills all freedoms; as foes would be declared apostates and would be persecuted in many ways and human rights would be annulled and ignored. 

9- Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

Al-Masaary sharia declared all human rights organizations in the West as pertaining to disbelieving infidels:

  The main topic for Al-Masaary and his members of the Committee of Defending Legitimate Rights is to form a Muslim empire to fight others, and thus, Al-Masaary in his writings and books has his own stances regarding human rights, usury banks, Shiites, women, freedoms, and media, and we trace briefly such stances below.  

Human rights:

1- Al-Masaary and his members of the Committee of Defending Legitimate Rights made all West human rights organizations as their foes and enemies, since Statement No. 2 where Al-Masaary refuted accusations of Saudi scholars leveled at the Committee of Defending Legitimate Rights. Al-Masaary and his members of the Committee of Defending Legitimate Rights saw that human rights as a concept differs within Islam (i.e., Wahabism in their views) in compassion to its anti-sharia concept in the West. Hence, Al-Masaary and his members of the Committee of Defending Legitimate Rights declared such human rights organizations as ruled by infidels and disbelievers and should be discarded and avoided by true Muslims (i.e., Wahabis) and be replaced by the Committee of Defending Legitimate Rights.  

2- Yet, Al-Masaary and his members of the Committee of Defending Legitimate Rights never relented in nagging human rights organizations to help them in many instances; Liberty Organization protected and propagated Al-Masaary and his members of the Committee of Defending Legitimate Rights when some supporters were arrested in the KSA, and it made the topic reach international media, resulting in the release of Al-Masaary from prison, as its report showed all details about rights and demands of Al-Masaary and his members of the Committee of Defending Legitimate Rights as an opposition movement. 

3- Hence, we conclude then that Al-Masaary and his members of the Committee of Defending Legitimate Rights made Liberty as its loudspeakers outside the KSA to gain international fame and recognition. This led other human rights organizations contact Al-Masaary and his members of the Committee of Defending Legitimate Rights to receive reports about the KSA. Al-Masaary and his members of the Committee of Defending Legitimate Rights took advantage of such reports by writing them in a way to support their political claim to rule Arabia. 

4- Human rights organization stand by all oppressed ones regardless of their ethnicity, creed, nationality, and political stances. Al-Masaary and his members of the Committee of Defending Legitimate Rights harbor Salafist extremist views contradicting such human rights; yet, they received the aid of human rights organizations, which were deceived by reports authored by Al-Masaary. When Liberty and other human rights organizations contacted the KSA for further details, they discovered that Al-Masaary and his members of the Committee of Defending Legitimate Rights deceived them and made use of them for the sake of protection, in London, and political propaganda. Human rights organizations discovered as well that Al-Masaary and his members of the Committee of Defending Legitimate Rights overlook rights of Shiites, rights of women, and religious and political freedoms. Liberty organization had to apologize for its reliance solely on reports provided by Al-Masaary as a big mistake.  

5- Al-Masaary who lives as a political asylee in London saw that one of the proofs that the KSA is ruled by disbelief and by apostates within illegitimate anti-sharia regime is that it opens its gates for non-Muslim workers and employees: Christians, Buddhists, Baha'is, Sikhs, seculars, and communists, etc. that the KSA employ and never seek to convert them to Wahabism, thus accusing the KSA of being an evil State of Free Masonry.     

6- Al-Masaary protested against the KSA joining international agreements of civil, political, economic, social, and cultural human rights, and he harshly criticized Article No. 118 of the international declaration of human rights that stipulates that people are free to adopt and change their thought and religious creeds.

7- In Al-Masaary sharia of his Muslim empire, no non-Muslim would share any aspects of rule: (… Non-Muslims must never participate in aspects of rule, and would never swear fealty to the caliphs at all like the rest of believers …) (75). Al-Masaary forgets that in the Quran, we find that direct democracy of Islamic Shura (consultation) in the Yathreb city-state headed by Prophet Muhammad allowed all Yathreb dwellers (Muslims and non-Muslims alike) the right of political participation, even hypocrites had freedom to spread their anti-Islam propaganda and to spread vice instead of virtue, without being punished in this life, as God will punish them in the Hereafter; see 9:67-68. Believers in Yathreb at the time had the same freedom of speech and actions; they responded by spreading virtue instead of vice, and will be rewarded accordingly in the Hereafter; see 9:71-72. This was the summit of political, religious, and intellectual freedoms in rights of citizenry in the Yathreb city-state; all Yathreb dwellers were equal regardless of their faith, or even lack of it. That is why the Quranic way of address is directed many times to those believers (i.e., those who preferred security and peace and trust, regardless of their faith); see 4:136, and the Quran urges them in other verses to add devotion of the belief in God alone in their hearts in terms of faith and Quranic tenets. One of the last revealed verses showed divine commands of avoiding idols and deified things; see 22:30, and this means that polytheistic practices were done within an atmosphere of freedom in Yathreb by some Muslims there, who enjoyed all rights of citizenry. Such repeated polytheistic practices made God in the Quran repeats the same commands of avoiding certain practices in 5:90-92, and this means that Prophet Muhammad never reproached or punished them at all and never killed anyone for that reason as Salafist falsehoods claim he had. The KSA to that day puts to death those accused of apostasy and sorcery! Prophet Muhammad never controlled believers of his time as his sole mission was to convey the Quranic message; see 88:21-26. Hence, we conclude that human rights organizations are nearer to Islam, whereas Al-Masaary Wahabi one and the Wahabi Saudi one have nothing to do with Islam in the Quran, as Quranism is a religion of peace, justice, and freedom.      

8- Amnesty International published its report about human rights in the KSA in 2000 A.D., and the Saudi regime protested. Al-Masaary criticized in Publication No. 156 Amnesty International as it is linked to the infidels of the UN and other similar bodies that spread atheism and Free Masonry, as he puts it! He is ungrateful toward human rights organizations that helped him as well as his members of the Committee of Defending Legitimate Rights. 

9- Al-Masaary and his members of the Committee of Defending Legitimate Rights gave themselves the right to interfere and meddle in the lives of others and deny the rights of others to stick to their religions and political views; this is a violation of human rights, showing the vast difference and abyss between Al-Masaary sharia and human rights organizations.

10- The sharia laws of Al-Masaary, and his members of the Committee of Defending Legitimate Rights, contradict Islam, the religion of peace and gratitude; see 2:237 and 24:22. Al-Masaary should have expressed gratitude toward human rights organizations, but he did the exact opposite by declaring them as evil bodies of atheists and infidels. This contradicts Islam in the Quran that orders justice even if it goes against interests of relatives or goes for interests of foes; see 4:135, 5:8, and 6:152. Yet, Al-Masaary links himself forcibly to Islam!  Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance!  

Second Aspect: Al-Masaary sharia in internal policies:

Media and freedom:

1- Al-Masaary and his members of the Committee of Defending Legitimate Rights not only deny and confiscate religious freedom, but also deny and confiscate intellectual freedom of though and expression, as Al-Masaary links such freedoms with limitations of Wahabi sharia laws; hence, Al-Masaary and his members of the Committee of Defending Legitimate Rights monopolizes sharia and would control people's life by virtue of Hisbah (i.e., inquisitions) if people and rulers would dare to disobey the Committee of Defending Legitimate Rights, and sharia-based courts will try all transgressors of Al-Masaary Wahabi sharia after accusations are leveled against violators! Thus, people would stoop working and watch over their words and deeds! This is Middle-Ages terrorism! 

2- Relying on Salafist Wahabi sharia-based courts that Al-Masaary wants to establish means that those thinking outside the sphere of beliefs of the judge will be tried and punished or maybe killed for apostasy! This judge will never be a fair one as he is a biased foe at the same time; that is why people are not to interfere and judge others' religious beliefs; this judgment is an indication of severe injustice and corruption. All peoples are intellectual foes of one another in relation to faiths and religious beliefs; see 22:19-24. Such differences will be judged by God in the Last Day (and not by human beings in this transient life) with the result of people that will be divided by God into two groups in the Hereafter: in Hell or in Paradise for eternity. God never deputized mortals, like Al-Masaary and his members of the Committee of Defending Legitimate Rights or any other human beings, to judge people on earth, as such judging is grave injustice to people and toward God; Al-Masaary here has deified himself, a grave sin!  

3- Al-Masaary is used to repeating a dangerously wrong phrase in all his writings: (…all sharia texts assert this view …). This falsehood makes us conclude that its author ignores the Quran, which has over 1000 verses that assert absolute religious freedom and the intellectual freedom of thought and assert individual responsibly of one's choices before the Almighty in the Last Day without human interference. This issue is tackled by us in our books published in Egypt before the emergence of Al-Masaary; punishing the so-called 'apostates' by death was a notion fashioned during the Abbasid era for political reasons, and it was a notion based on false, weak hadiths that contradict hundreds of Quranic verses. We are to fight aggressors who raise arms against us, not peaceful people who hold different religions than ours. Strangely, Sunnite fundamentalists in Egypt had to admit in the 1990s that the so-called apostasy punishment is not part of Islamic notions in the Quran; the Cairo-based Al-Azhar Sunnite institution had to admit that deniers of Sunna as the sole source of legislation are not deniers of Islam, and this means that refuters of the so-called apostasy punishment are Muslims and not infidels (76). This means that Al-Masaary overlooks hundreds of Quranic verses that assert absolute religious freedom and the intellectual freedom of thought and he embraces instead Salafist notions and hadiths fabricated by ancient scholars that contradict the Quran.  

4- Al-Masaary asserts that there should be sharia-based regulations to control media and especially freedom of the press. He harshly attacked audiovisual Saudi media and accused it of spreading immorality and atheism and inciting crimes and corruption typical of the West, especially by viewing pornography and sexually explicit material after midnight. Al-Masaary saw that the KSA corrupts and destroys Arabs in terms of ethics, morals, and intellect by its written and audiovisual media outside the KSA, as enemies of Islam assumed posts to spread all corrupt notions and low-art materials in all Arab countries. Al-Masaary quotes eth attack of Saudi scholars on media, especially Ibn Otheimein, and he claimed that the Saudi audiovisual media imitates pornographic material in French and Israeli TVs (77).

5-Al-Masaary claims to be a prude and wears the garb of virtue to manipulate Wahabi sharia laws and to urge control of media to make himself appear to his readers as a more pious and religious man than the said regime. He overlooks the fact that in his own writings, he uses verbal abuse and coarse language so often that no written media could possible allow in the Arab world. We personally had to omit many bad words while quoting him in this very book. Such bad language and coarse words of sexual innuendoes and verbal abuse show the true sentiments of Al-Masaary and his sharia of lies and falsehoods. Let us be reminded that he accused, without tangible proofs, that many Saudi royal family members practice illicit sex (with sex workers, within homosexual practices, and within sexual infidelities), mentioning them by their names in dreadful slanders that contradict the Quran. We omitted such names in our quoting him before in previous chapters, so as not to be sinners like Al-Masaary.

6- Al-Masaary wrote in Publication No. 1 on 29^th of May, 1994, that the publications of the Committee of Defending Legitimate Rights will be an alternative for the Saudi media of falsehoods under control of the West, to cater for those who seek the truth about events, while sticking to sharia laws. Did Al-Masaary stick to sharia laws of Islam or even Wahabism? The answer is a definite no, as we quote his words in Publication No. 156 on 5^th of April, 2000, about King Fahd, to exemplify and prove out point: (… And we return to the ignorance and impertinence of this thief of a king … the scum of the earth, the blind-hearted scumbag … who will carry heavy burdens of sins in the Resurrection Day, in which he never believed … we are sure he will burn for eternity in Hell … this sleazebag is not only stealing money, but is also fighting Muslims in Afghanistan, Algeria, Palestine, Lebanon, Syria, and Egypt … this infidel king finance contra rebels in Nicaragua! Why this apostate of a king is doing that?! … He is a cockroach under boots of the USA, its ally, who is exposed to the whole world as a traitor of all Arabs and of Islam …). This is the lightest type of coarse language and verbal abuse featured in that publication!   

7- Justice in the Quran includes to exact punishments and to take revenge from aggressors and violators, while charity in the Quran is above justice: to forgive the trespassers, violators, and aggressors, for the sake of God to please Him, as pious people treat others kindly and charitable in all cases, saying the word of peace especially during the call to God, forgiving the ignorant who verbally abuse believers; see 16:90, 42:40, 23:96, 41:33-35, 15:85, 43:88-89, 25:63, and 45:14-15. This is the real Islam in the Quran that contradicts the sharia of Al-Masaary and his fellows who want non-Wahabis to apply the Salafist hadith of biting their father's phallus! Such words are signs of sick minds! Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

Al-Masaary sharia in relation to issues of women and Shiites:

Women in Al-Masaary sharia:

1- When the Committee of Defending Legitimate Rights emerged, Saudi women were being educated and assuming roles in public life, and members of the Committee of Defending Legitimate Rights urged women to join and support it. Many women participated in peaceful sits-in planned by the Committee of Defending Legitimate Rights, including the one in Brida. Many female supporters of the Committee of Defending Legitimate Rights under Sunnite fundamentalist banner were arrested, such as Dr. Fatima Nassif in 1994, and a wife of a supporter related to the family of Al-Hudeif in 1995. Such arrests of women were manipulated by the Committee of Defending Legitimate Rights to urge women to participate more in the opposition movement; in Publication No. 35 in 1995, we read: (… we urge the Muslim women to perform their sharia duty and to invest their position and dignity to serve the fundamentalist call as much as they can, especially in distributing publications and audiotapes, as their chances and free mobility is more than men …). At the same time, the Committee of Defending Legitimate Rights spread the rumor that inside some governmental institutions, high officials rape women (78).

2- Saudi formal high-rank scholars objected vociferously any positive steps to develop status of Saudi women and giving them their human rights. Yet, the KSA allowed women to be educated and disregarded such scholars. Women were employed upon graduation from universities, and the Committee of Defending Legitimate Rights tried to manipulate women to support the opposition, and some women did just that and without waiting for anything in return.

3- The Committee of Defending Legitimate Rights deceived and made use of such women, and Al-Masaary attacked human rights of women as equal to men in all aspects and fields, and he quotes Saudi scholars to prove that equality between the sexes is apostasy and heretic notion against Wahabi sharia. Al-Masaary attacked human rights organizations in relation to women's rights as they attacked Wahabi sharia laws as unjust toward women (78).

4- Sunnite fundamentalism emerged before Al-Masaary and his Committee of Defending Legitimate Rights have emerged, and it hates women's rights just as Al-Masaary and his fellows do; this is exemplified in the stance regarding female demonstrators in a march that demanded their right to get driving licenses and to drive cars. One member of the Committee of Defending Legitimate Rights, who is the author of the book titled "The Earthquake of Al-Saud Family", mentions that female demonstrators in 1990 in Riyadh defamed 'religious' values and 'Islamic' teachings as they threw headscarves (i.e., Sunnite veil of hijab headwear) on the street and stepped on them in contempt as symbol of slavery and subjugation of women. Of course, the Sunnite fundamentalists were furious at such effrontery to one of their symbols, and they saw such act as contempt of Islam itself. This led Saudi scholars to deliver sermons and speeches against education of women and developing their status, as such things pertain to secular, atheist trends of the West. Even sheikh Al-Hawali, one of the founders of the Committee of Defending Legitimate Rights, delivered a sermon about corruption family values by the so-called liberation of women. While sheikh Al-Ouda, also one of the founders of the Committee of Defending Legitimate Rights, delivered a sermon about how the West people corrupt the Saudi society and youths (79). This means that Sunnite fundamentalist opposition movements that includes the Committee of Defending Legitimate Rights are against liberation of Saudi women and against their rights, but Al-Masaary manipulated some educated women to support his call using concepts of Wahabi sharia, while ignoring its misogyny. When human rights organizations began to take interests in the KSA, they discovered that the Committee of Defending Legitimate Rights overlooked the plight of Saudi women and Shiite citizens. As a result, Al-Masaary declared such human rights organizations as ruled by infidels and atheists.

5- International human rights organizations' reports about the KSA detailed violations of women's rights in all aspects of Saudi life and showed that Islam (the Quran) is not the reason at all behind such violations, and quoted enlightened scholars' views in Egypt and elsewhere. Report of the USA Foreign Office about the human rights in the KSA, issued in 1991, mentioned punishments of women of the demonstration of 1990 in Riyadh and that women enjoy very little social and meager margin of political rights as they are treated as inferior to men, and they cannot travel without prior written permission of their husbands/fathers (80). Amnesty International report, about the human rights of women in the KSA, mentioned details of discrimination against Saudi and non-Saudi women inside the KSA, within laws and social norms, as their political, civil, and social rights are confiscated despite their active participation in charity works, and urged the KSA to annul laws that permit such discrimination (81). The Guardian, the UK newspaper, mentions in 1999 that Saudi regime educates and employs women despite Wahabi scholars' rejection and opposition, and that women who will be allowed to drive cars and get driving licenses must be over 35 and must have the prior written permission of their husbands. Women driving hours would be from 7 am to 7 pm. The newspaper asserts that there will be female members in the Shura Council (82). Of course, such pieces of news were untrue.

6- Egyptian enlightenment movement surpassed the closed-mindedness of Salafist traditions as far as women are concerned, and we are honored to have participated in this movement using the Quran to prove equality of sexes in it, as Quranic commands and prohibitions address both men and women in terms of language and discourse and words used in Quranic verses. Both Muslim men and Muslim women have the same religious duties and acts of worship (48:17); Arabian Muslim women during the lifetime of Muhammad immigrated (4:98) like Arabian Muslim men and participated in defending Yathreb and participated actively in promotion of virtue and prevention of vice (9:71). Many historical accounts of historians Al-Tabari and Ibn Saad prove such active participation of all aspects of life in Yathreb city-state, and such relative accounts do not contradict the Quran, of course, and we can thus believe them. For further details, we refer readers to our book titled "Women's Right to Aspire to the Presidency of Any Islamic State" (83).

Shiites in Al-Masaary sharia:

1- Of course, all wringing of Al-Masaary and his publications overlooked Shiites and their plight and suffering within despicable conditions inside the KSA; yet, he once mentioned in Publication No. 24 that the Saudi stances against Shiite Iran is not based on sharia laws and that spending millions to refute Shiites creed notions and tenets in the KSA was done for political reasons only and not to support Wahabism, as relations with Iran used to fluctuate between good and bad, especially in relation to allowing and not allowing Iranian pilgrims to march in protest, with prior Saudi permission, during some pilgrimage seasons. In general, as Sunnite Wahabis, Al-Masaary and his fellows hated Shiites inside and outside the KSA, but they did not declare such hatred overtly in their writings.

2- Al-Masaary and members of the Committee of Defending Legitimate Rights overlooked rights of Saudi Shiites and never tackled their plight and persecution in their writings; this was evident in never mentioning them in their reports submitted to human rights organizations, which had to contact Saudi Shiites themselves to talk about their being persecuted and their suffering of discrimination and animosity shown to them by Saudi scholars and extremists. Amnesty International urged the KSA to annul al laws that encourage discrimination against Saudi Shiites (84). Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

Refutation of the Sunnite Al-Masaary sharia in prohibition of banks interests: 

1- The unknown author of the book titled "The Earthquake of Al-Saud Family" says that women driving cars is a war against Islam and so does infidel atheist laws of usury and interests of banks systems inside the KSA. Al-Masaary and members of the Committee of Defending Legitimate Rights tackled in many publications that the apostate Saudi rulers committed the sin of allowing banks to be built inside Arabia and tried to stop the establishment of an Islamic Bank, thus stopping the chance of repenting the sin of usury. The unknown author of the book titled "The Earthquake of Al-Saud Family" urged Saudi to withdraw their money from all banks to undermine the economy of the KSA, an evil State that resort to usury when dealing with foreign banks, a sign of the KSA lack of legitimacy and its waged war on Islam, as the Quran prohibits usury in 2:278-279 (85). Of course, Al-Masaary here does not come up with something novel; he quotes the views expressed by Saudi scholars before him.

2- Indeed, the trend of Quranism as an enlightened trend led by us in Egypt has refuted the Sunnite fundamentalist stance against banks; let us not forget that some Sunnite fundamentalists deceived some gullible Egyptians and stole their money by urging them to stop dealing with banks of 'usury' and to put their savings in 'Islamic' investment companies, which went bankrupt soon enough! We refuted the Sunnite fundamentalist stance against banks using the following facts.    

A) Prophet Muhammad and the caliphs until the Umayyad caliph Abdul-Malik Ibn Marwan used Byzantine currency and the Persian currency without adding any Arab or Islamic symbols on them; dinars and dirhams are mentioned in the Quran; see 3:75 and 12:20. The Umayyad caliph Abdul-Malik Ibn Marwan began to use coins with Arab or Islamic symbols on them and they did not prevent the using of Byzantine currency and the Persian currency, and therefore, it is not prohibited in Islam to deal with banks of the West countries.

B) Usury prohibited in the Quran is the one linked to charity money of alms and zakat; i.e., instead of paying alms to the poor, one would give the poor loans at interest rates. Such bad practice was spread in Mecca in the 7^th century and is prohibited in the Quran; see 30:28-29, 2:261-274, and 2:275-283.   

C) Ancient scholars did not understand such verses properly; they prohibited all interests and they deemed them as usury and cursed all those involved in it, overlooking all about such context in the Quranic Chapter two: 2:261-274 and 2:275-283.

D) Usury or interests in trade are permitted in the Quran under two conditions: mutual consent; see 4:29, and such interests or usury are not compound interests; see 3:130. Hence, to borrow money at interests within trade projects is permissible, while not harming others involved in such dealings; see 2:282.  

E) Islamic sharia laws in the Quran encourage quick move of financial capitals cycle, especially by giving donations, alms, charity, and zakat to the poor, as Islam prohibits monopoly of money by an affluent minority; see 59:7. Islam in the Quran prohibits all types of extravagance and encourages investment and trade under conditions of mutual consent and lack of compound interests (86). That is the brief summary of our innovative thought in this subject, within our project to spread Quranist enlightened trend of reform from within Islam in Egypt. As a result of our writing on that subject, Al-Azhar had to declare that dealing with all banks in Egypt is permissible and not against Islam. It seemed that the Sunnite fundamentalist movement in both Egypt and the KSA dedicated time and efforts to declare its foes as infidels and apostates in order to seek to reach power and political authority and it manipulated the name of Islam in their corrupt notions causing bloodshed and causing non-Muslims worldwide to accuse Islam of backwardness, terrorism, and fanaticism. This is the worst sin of Sunnite fundamentalists, especially Al-Masaary and his likes. Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

Third Aspect: psycho-sociologist analysis of the Salafist trend in the KSA:

Firstly: sociology of the Egyptian terrorist MB group:

1- Muhammad Ali Pacha of Egypt and his successor and son Khedive Ismail created a renaissance in education that allowed youths of lower classes to ascend the social ladder, like the famous Azharite author and translator-cum-writer Rifaa Al-Tahtawi the francophone sheikh in the 19^th century. Class barriers and distinctions dominated the first half of the 20^th century, and social mobility allowed others to ascend social ladders and to change social values and mores, while middle classed of educated white-collar employees grew bigger. Political life flourished in that liberal era, and this raised political awareness led people to form secret and overt parties and groups to engage in politics; such as the secular communists and the Wahabi terrorist MB group. Sadly, the Wahabi MB group spread all over Egyptian soil with headquarters in every city to recruit youths in the name of Islam; frustrated impoverished youths found in Salafism an outlet to achieve dreams of gaining power and wealth while feigning to serve Islam! Some other poor youths joined the army and formed the Free Officers movement that planned and executed the 1952 coup. When the 1952 military coup occurred in Cairo to put an end to corrupt monarchy and to establish the Arab Republic of Egypt, the terrorist MB members urged the Egyptian public to accept the coup and to rename it as the 1952 revolution. Strangely, the terrorist MB members felt that the Free Officers of the coup must reward them for their services and allow them a margin in ruling Egypt. Such a request was haughtily refused by President Gamal Abdel-Nasser who persecuted the terrorist MB members and imprisoned many leaders and members of the illegal Wahabi terrorist MB group. Most of the terrorist MB members fled to the KSA, their spiritual homeland, and returned to Egypt in the 1970s when the next president of Egypt, Sadat, welcomed them back and supported their establishing Sunnite Salafist fundamentalist trends in Egypt to help him face, crush, and vanquish Nasserist and communists.   

2- We conclude from the above that education played a great social role in alleviating political disputes and class conflicts; ambitious youths ascended the social ladder and used their knowledge to revolt against the Egyptian social norms at the time or to ameliorate conditions in Egyptian social life. Hence during the Nasserist Era, education removed social class barriers and clever sons of the poor studied at Egyptian universities and got employed as per their personal abilities and cleverness, not based on their classes, families, connections, authority, or wealth.

3- Such state of affairs ended once Sadat came to power in 1971; his so-called open-door policies, plus allowing room for Wahabi Salafists and MB members to infiltrate Egyptian life again, negatively influenced education levels. People scrambled for money to gain as much as they can within all possible legal and illegal means. Poor youths joined Salafists trends to vent their frustrations; especially that Sadat welcomed such destructive trends. Political opposition of fundamentalists grew stronger in Egypt, until struggle between them and Sadat regime ended in his assassination by terrorist MB Salafist members. Sadly, all extremists and fundamentalists that formed overt and secret groups of opposition and terrorism as well as preaching and charity organizations during the reign of Mubarak came from the terrorist MB group and are financed by the KSA.    

4- Rich Egyptian Wahabi Salafists and MB members used to live in the KSA and formed connections there, and Bin Laden was the result of the marriage between Wahabi opposition movements inside the KSA and the terrorist MB members who lived there for a while. Hence, the conditions of the emergence of the terrorist Egyptian MB group are similar to those of Al-Masaary and his fellows, who were disciples of the terrorist MB members at one time.

Secondly: sociology of the Wahabi fundamentalist movement in the KSA:

1- We find almost similar features in the current Saudi Sunnite fundamentalist opposition movement; education and modernization spread and reached a zenith during the reign of King Feisal, but sticking to Salafist traditional staples resulted in the emergence of the current Saudi Sunnite fundamentalist opposition movement. Salafist traditional staples are based on the notion of changing/removing vice/sins by force while declaring others as apostates and infidels; such notions allow ample scope to reject any status quo using Salafist Wahabi sharia-based pretexts and to incite revolts or rebellions by quoting ancient scholars. Ironically, the same Salafist Sunnite sources of ancient volumes, tomes, and books are used by formal high-rank Saudi scholars to promote notions of blind obedience to rulers, and they could be used to urge following a dissident or a rebel who claims to embody and represent sharia! 

2- Hence, overambitious youths who studied Salafism/Wahabism inside the KSA and delved deep into it might think they deserve to rule Arabia instead of affluent, corrupt Saudi prince who claim to apply sharia but they do not. Saudi reality imposes on such youths to get satisfied only by their being employed and rewarded handsomely with big salary. Even promotions are restricted to cronies and retinue of the Saudi King and princes and no other persons, however clever or excellent in their fields, is admitted into such closed circle. Thus, frustrated youths have no place under the sun because of a social, religious, and political status quo. Hence, nothing left to such youths but to claim to be more pious and religious than the Saudi royal family and to speak in the name of 'Islam' (i.e., Wahabism in their views) to try to remove the vice or status quo imposed by the Saudi regime, by aiming to outdo and surpass Saudi high-rank formal scholars who are dunces and hypocrites manipulated by the unjust regime to praise and flatter the king and princes and who know very little about Wahabism in comparison to frustrated fundamentalist youths. Accordingly, fundamentalists gain popularity in the Saudi street and this would encourage them to seek playing political roles, imagining that the weapon of sharia words and notions might overthrow the Saudi regime.     

3- Hence, we understand now the basis of the struggle between the Wahabi Sunnite fundamentalist opposition movement and the Saudi royal family, and we discern how such opposition differs from that of the Najd Brothers who had military skills but little knowledge of Wahabism and had no technology and sense of cultural and political changes as available in the 1990s. The Najd Brothers were thus defeated by Abdul-Aziz and GB who had more brains, acumen, culture, technological advances, money, authority, and modern weapons. When Juhayman Al-Otaybi had deeper and greater knowledge of Sunnite Wahabism/Salafism, Saudi rulers never cared about him at first, and he had to draw everyone's attention by force when he committed the crime of invading the Sacred Kaaba Mosque. When the Egyptian terrorist MB group members inculcated and injected their ideologies to Saudis, the current Wahabi Sunnite opposition fundamentalists emerged to inherit all this and then some, and fundamentalists added their own imprint in the 1990s. Of course, Wahabi opposition fundamentalists had no weapons and arms like the Najd Brothers, but they have the powerful weapon/tool of the word; they know how to manipulate words, terms, Wahabi/Salafist notions, and faulty logic to engage into peaceful yet ferocious struggle against the KSA. Unlike the Najd Brother, Wahabi opposition fundamentalists have used all products and inventions of the West and lived in Europe, but they have declared people of the West as infidels. Wahabi opposition fundamentalists hope one day to achieve what the Najd Brothers and Al-Otaybi failed to do: to reach power in Arabia and to unify all the Islamic countries under one caliphate of Salafism under their rule. If the Najd Brothers lacked the means and the brains, and if Al-Otaybi had the deep Wahabi knowledge but lacked the experience and the means, the Wahabi fundamentalist opposition movement of the 1990s represent a strange alliance of independent Wahabi scholars, who did not work under the Saudi regime, and some university teachers who were taught abroad in the best universities in the West.

4- The last phrase is exemplified in the alliance between the judge sheikh Abdulla Al-Masaary, the opposition scholar, and his son Dr. Muhammad Al-Masaary who got a Ph.D. degree in nuclear physics. Both the father and the son had deep and thorough knowledge of Wahabism/Salafism. Dr. Al-Masaary excelled and outdone high-rank scholars like Ibn Baz and Ibn Otheimein and their likes and he deserted nuclear physics. What has driven him to do so? The answer is so easy: his political ambitions nurtured by Salafist ideology inside the mind of anyone who delve deep in it. Of course, Al-Saud family do not care about Ph.D. degrees of their subjects, as such princes think they own the land and people on it, as per Middle-Ages mentality of rule revived by Wahabism. Prince Salman was beseeched by some scholars to release Dr. Al-Masaary from prison, but Prince Salman told the mediators that he does not care at all about knowledge and degrees of Dr. Al-Masaary. Yet, it is certain that the deep Salafist knowledge of Al-Masaary proved dangerous when used in his books and writings to undermine the KSA and its regime, especially when formal State scholars failed miserably to refute him. Even if Dr. Al-Masaary were to receive a Nobel price, he would have been still regarded as merely one of the subjects owned by the Saudi family members. Hence, he hated the KSA and its rulers who think they own Arabia and its dwellers. He felt inferior to princes who expected him to be a faithful servant to them, and this made him furious and eager to seek to vent his fury and frustration by undermining the KSA by his writings to wreak his revenge while sating safely in Europe. Hence, his deep knowledge in physics s useless to him, while his deep knowledge in Sunnite Wahabi traditions is the one needed to make him rise above Al-Saud royal family and demand to rule their kingdom; he would brandish the weapon of sharia against their weapon of sword-conquest legitimacy. He felt that one day, his project would succeed and many followers would join him to topple the Saudi regime, and then, he would be appointed as caliph/ruler over Arabia and later on over an empire ruled in the caliphate system comprising all Arab-Muslim countries!     

5- Like Al-Masaary, several rich Salafist Sunnite Wahabi fundamentalists combined both higher degrees and deep knowledge of Wahabism, and they could not confine their ambition to being employed with high salaries as scholars or employees; rather, they sought to share power and authority of Al-Saud royal family. Regional and international circumstances like the Gulf War and the Afghanistan war made such Wahabi-cultured elite members gather and form opposition movement that began with letter of demands and memo of advice, and the Committee of Defending Legitimate Rights emerged as a result. It issued several statements and publications, and Dr. Al-Faqeeh and other members left it after months of unsettled disputes. Their dream is impossible to achieve: an empire/caliphate unifying all Arab and Islamic countries. Such notions and dreams led members of the Committee of Defending Legitimate Rights to use political propaganda of spreading rumors and Sufi-like talk about visions and dreams, and eventually Al-Masaary resorted to harsh arracks using verbal abuse and coarse language as he failed to change realty and to incite Saudis to join him and topple the Saudi regime by a revolt or a coup. Other non-Saudi jihadists imitated Al-Masaary and found safe homes in the West countries to conspire against their former homelands under the pretext of establishing a caliphate that will fight the West. The modern world all over the globe no longer care about Salafist dreams and ancient Middle-Ages notions, despite propagating them using modern technology and media and telecommunications. Yet, no one can move back in time or to force the Time to move anticlockwise.         

6- It is clear that Islam – the Quran alone – is valid and applicable in all eras, as we have explained in all our Quranist writings in Arabic and in English but Muslims must distill Quranist vision that cope with modern age of human rights, democracy, citizenry, and higher Quranic values of peace, justice, charity, equality, freedom, etc. Quran must be read and understood according to its own terms as Quranists do in order to realize that the Quran copes with all of the above values and human rights. All fiqh (jurisprudence) and hadiths under the three main labels of Sunnite, Shiite, and Sufi sects are man-made, fabricated rubbish that reflects Middle-Ages types of injustices and NOT Islam found exclusively in the Quran which is preserved intact for 14 centuries until the end of days. Quranism proves that Quran urged to protect all of the above values and human rights that were confiscated by 14-centuries-old corrupt caliphate ruling system.  

Psychological view of Al-Masaary and members of his Committee of Defending Legitimate Rights:

1- The West has allowed Al-Masaary and his fellows the freedom of expression, but we want here to use writings of Al-Masaary in order to analyze briefly the psychological state of Al-Masaary and his fellow jihadists who live in London. Let us quote some words from Publication No. 142 about the Iraqi siege crisis. Al-Masaary and his fellows who live in London declared 'war' on the USA and the UK, and British and international media paid attention to them. This is what Al-Masaary aimed for; to get attention of international media to catapult him into the heart of events, even if this would make the West and East people mock and deride him: (… All Islamist organizations in London, including the Committee of Defending Legitimate Rights, took the initiative to declare and wage war on the USA and the UK governments on 10^th of Feb. 1998, and this led to reactions that have shaken international media and political milieus worldwide … our spokesman was interviewed several times and delivered several speeches to written and audiovisual media … and he talked with the British defense minister himself … this led to hot debates online and Scotland Yard had to interrogate Islamist leaders living in London … we urged the UK not to engage into war against the Iraqi Muslims … The Times asserts that at least 100 Islamists might be deported … this is intellectual terror or psychological war, and we think that British police is not going to do any exceptional measures at all … especially that many British citizens and institutions, especially the Anglican Church and the Catholic Church, as well as many syndicates, socialist parties, etc. oppose the UK getting involved in Iraq … even the old hag Madeleine Albright  and the American Defense Minister were defeated in a debate within the CNN channel by Ohio university students … so many opposed such war and formed protest marches and sits-in before the American embassies in many countries an before the British House of the Commons … fatwas were issued by all leaders of Islamist groups in the Arab world … to declare anyone helping in war against Iraq as infidels who helped in shedding Muslim blood … all fatwas declared war on the USA and the corrupt, unjust usury-based capitalism as well as the call to destroy institutions of injustice and oppressions like the UN, IMF, etc. … to convert the West to Islam and to save the oppressed people all over the globe that suffered enough from the USA oppression and injustices …)  

2- We conclude from the quote above that although the West provided fundamentalists with protection and human rights, they ungratefully declare war on the West countries. Of course, this was merely an empty claim to get media attention, but rumors and fear spread for a while, but stopped when the West realized how weak and silly such dwarfs were. The worst catastrophe is that the West countries think falsely that such terrorists are typically representing Muslims and Islam; this falsehood is refuted only via Quranism: true Islam for Quranists like us the author of this book that you are reading right now and founder of the Quranist trend.  

3- Al-Masaary and his fellows are extremists who declare themselves as more Wahabis than their masters: the terrorist MB group members, as Al-Masaary declared it a big mistake that some MB members cooperated with Arab regimes to inculcate people their Wahabi notions before reaching power one day after gradual pavement of the route: (… gradual application of Islam by the MB members who collaborate with corrupt Arab regimes will never begin by remaining silent regarding infidel laws and rule of apostates, as this destroys real call to God and Islam … such corrupt regimes must be toppled by force … MB members participating in elections in any Arab country are committing a big mistake and forsaking Islam by reinforcing the corrupt regimes that made peace and applied normalization with Israelis … ) (87). It is funny that Al-Masaary calls for unifying the 'Islamic' nation while he attacks his masters the terrorist MB group members though he shares their ideology. Let us be reminded that Al-Masaary expelled Al-Faqeeh from the Committee of Defending Legitimate Rights just because he tended toward adopting policies of the terrorist MB group in infiltrating inside the regime and not to declare rulers as apostates, as he faced reality and dealt with it realistically, unlike Al-Masaary.   

4- Such psychological illnesses of Al-Masaary were never suffered by one of those who never joined the Committee of Defending Legitimate Rights, the enlightened reformist thinker Dr. Ahmed Al-Tuweijri who combined deep 'Islamic' studies with degrees from the West universities.  Al-Tuweijri belongs to a family of high authority with close contact and relation with the Crown Prince Abdullah. Yet, Al-Tuweijri disregards such authority and wealth of his family and initiated a peaceful call for reform. He was driven to tender his resignation from his post, and when he submitted a paper of reforms that takes into consideration the special culture, conditions, and circumstances of the KSA, he was incarcerated on 30^th of Aug., 1993. Liberty Organization described him as a model of modern Muslim reformers that was eager to satisfy all secular, liberal, Sunnite, and Shiite trends inside the KSA as equal citizens, with enlightened vision concerning rights of women, Shiites, and all types of freedom (88). We are sure that if Al-Tuweijri had gone to London to join Al-Masaary, disputes would have occurred because of different visions, and Al-Masaary would have expelled him from the Committee of Defending Legitimate Rights and declare him as an apostate. Hence, Al-Masaary and his few fellows left represent an extremist, fanatical trend among fundamentalist trends in general, and they are throbbing with animosity and deep-seated hatred toward everyone, and they declare both their arch-enemies and intellectual foes as apostates, while most people hated and attacked by Al-Masaary and his fellows remain silent and ignored the very existence of the Committee of Defending Legitimate Rights.

Lastly:

  Dr. Al-Masaary has deserted nuclear physics, the useful branch of science that he has specialized in, and he failed to continue teaching and making discoveries in it in order to devote his time to the Salafist/Wahabi falsehoods. Dr. Al-Masaary must be mentally treated at once at the expense of the Saudi royal family that has caused his mental disturbance! 

A final word on the man-made Sunnite sharia:

  Salafists and their likes consider their views and notions as divine sharia, though their notions and views are mere man-made discourses influenced by psychological and social factors. This applies to all ancient or contemporary Sunnite scholars, like Al-Shafei, Ibn Taymiyya, and Al-Masaary. The big error has been to consider their views and notions as divine sharia that entails military jihad or endeavors for the sake of applying it by force. In that way, such Sunnites and their likes do grave injustice to God and to people. There are man-made, fabricated religions of the Muhammadans that are peaceful and acknowledge pluralism, such as Sufism and its sub-sects, and there are man-made, fabricated religions of the Muhammadans that urge violence and terror, such as the Sunnite Wahabism that calls for jihad military fighting to impose itself on people. Such violent man-made, fabricated religions of the Muhammadans pose a threat and a veritable danger to the international peace and need to be refuted from within Islam (i.e., the Quran alone) in order to clear the name of Islam tarnished by them and in order to save the human civilization.    

Footnotes of CHAPTER II, CHAPTER III, and CHAPTER IV of PART III:

1- "The Earthquake of Al-Saud Family", page 1.

2- Wahba, ''Arabia in the 20^th Century", 1956, Cairo, page 300.

3- Wahba, ditto, page 280.

4- Umm Al-Qura Magazine, 23^rd Sept., 1932.

Kishk, ''The Saudis and the Islamic Solution'', pages 691 and 692.

5- Kishk, ditto, 81 and 259.

6- Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 116 and 120.

7- "The Earthquake of Al-Saud Family ", pages 2, 4, and 10.

8- Al-Masaary, ditto, pages 72, 78, 100, and 116:117.

9- Al-Masaary, ditto, pages 6, 7, 9, 13, 11, 15, 16, 17, 43, 84, 94, 101, and 105.

10- Al-Masaary, ditto, page 12.

11- Al-Masaary, "The Fatwa on Polytheistic Rulers", undated, London, pages 2, 7, and 9.

12- Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 35 and 110.

13- Al-Masaary, ditto, page 59.

14- Al-Masaary, "Judging Rulers", 2^nd edition, 2000, London, pages 69, 84, and 88.

15- Al-Jazeera Al-Arabia, No. 16, May 1992, pages 38 and 42.

16- Liberty report: http://www.e-group.com/massage/taqarir./12

17- Al-Masaary, ditto, page 6 and 7.

18- Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", page 131.

19-"The Earthquake of Al-Saud Family ", pages 15 and 16.

20- Al-Masaary, ditto, pages 8 and 116.

21- Al-Masaary, ditto, pages 6 and 105.

22- Al-Jazeera Al-Arabia, ditto, page 39.

23- Al-Jazeera Al-Arabia, ditto, pages 43 and 45.

24-http//www.amnesty-arabic-org/saudianarabia/text/se../secretstate-made23-01-00-bh:p8

http//www.amnesty.org.saudiaarabia:secrecyandfearpp:6,7,10

25- Annual Report of Ibn Khaldoun Center of 1996 on the civil society and democratic transition, pages 297:303.

26- Al-Masaary, ditto, page 17.

27- Al-Jazeera Al-Arabia, ditto, page 26.

28- Annual Report of Ibn Khaldoun Center of 1992 on the civil society and democratic transition, pages 194:214.

29- Mansour (Dr. Ahmed Subhy), a study titled ''Democratic Elections in Egypt'', published in the annual report of civil society and democratic transition, 1997, Cairo, pages 429:432.

30- "The Earthquake of Al-Saud Family ", pages 13 and 19.

31- Annual Report of Ibn Khaldoun Center of 1994 on the civil society and democratic transition, page 166.

32- Publications of the Committee of Defending Legitimate Rights, Nos. 16, 17, 19, 21, 25, 33, and 56 as well as the exceptional one No. 2.

33- ''The Earthquake of Al-Saud Family'', page 25.

Publication No. 16 of the Committee of Defending Legitimate Rights.

Statement of Liberty, London, on 23^rd of May, 1993.

34- Publications of the Committee of Defending Legitimate Rights, Nos. 6, 19, 20, and 33.

35- Publications of the Committee of Defending Legitimate Rights, Nos. 16 and 43.

36- Publications of the Committee of Defending Legitimate Rights, Nos. 20, 21, 23, 44, 57, 59, 63, 69, 70, and 149.

37- Publication No. 87 of the Committee of Defending Legitimate Rights.

38- Publications of the Committee of Defending Legitimate Rights, Nos. 38, 45, 58, and 145.

39- Publication No. 13 of the Committee of Defending Legitimate Rights.

Al-Masaary, ditto, page 8.

40- Publications of the Committee of Defending Legitimate Rights, Nos. 110, 114, 130, 131, 132, and 133.

41- Al-Masaary, ditto, page 9.

42- Annual Report of Ibn Khaldoun Center on the civil society and democratic transition, of 1995 pages 156 and 165, of 1997 pages 297:303.

43- Publications of the Committee of Defending Legitimate Rights, Nos. 97 and 98.

44- Publications of the Committee of Defending Legitimate Rights, Nos. 5, 15, 31, 34, 35, 61, 67, 68, 75, and 78.

Al-Jazeera Al-Arabia newspaper, ditto, page 5.

45- Publications of the Committee of Defending Legitimate Rights, Nos. 17, 33, 34, 37, 40, 46, 122, 131, 149, and 152, to name but a few examples.

46- Publication No. 145 of the Committee of Defending Legitimate Rights.

47- Publication No. 78 of the Committee of Defending Legitimate Rights.

48- Publications of the Committee of Defending Legitimate Rights, Nos. 20, 23, 26, 30, and 31.

49- Publications of the Committee of Defending Legitimate Rights, Nos. 122, 131, 135, 150, and 152.

50- Al-Masaary, ditto, pages 31, 32, 55, and 116.

51- Publication No. 130 of the Committee of Defending Legitimate Rights.

52- Publications of the Committee of Defending Legitimate Rights, Nos. 121, 130, and 135.

53- Publication No. 147 of the Committee of Defending Legitimate Rights.

54- Al-Masaary, ditto, page 141.

55- Publications of the Committee of Defending Legitimate Rights, Nos. 6, 9, 13, 15, 33, 34, and 37 as well as statement No. 9.

56- Liberty report, ditto, page 9.

Al-Haramein, ditto, pages 1 and 2.

Al-Jazeera Al-Arabia, ditto, pages 26 and 38.

57- Publications of the Committee of Defending Legitimate Rights, Nos. 67, 123, and 147.

Al-Masaary, ''Judging Rulers'', pages 197 and 207.

58- Publications of the Committee of Defending Legitimate Rights, Nos. 3, 4, 6, 7, 9, 17, 19, 26, 27, 28, 29, 30, 70, 72, 74, 76, 84, and 142.

Al-Jazeera Al-Arabia, ditto, page 47.

Liberty report, ditto, page 6 and 7.

59- Al-Jazeera Al-Arabia, ditto, pages 38, 45, 46, and 47.

Statement No. 23 of the Committee of Defending Legitimate Rights.

60- Publications of the Committee of Defending Legitimate Rights, Nos. 57, 71, 72, 73, 84, and 114.

61- Publications of the Committee of Defending Legitimate Rights, Nos. 9, 11, 14, 15, 18, 23, 25, 28, 31, 36, 38, and 76.

62- Publications of the Committee of Defending Legitimate Rights, Nos. 15, 17, 21, 23, and 24.

63- Publications of the Committee of Defending Legitimate Rights, Nos. 26, 27, 32, and 39.

64- Publications of the Committee of Defending Legitimate Rights, Nos. 5, 15, 19, 20, 21, 22, 24, 27, 41, and 42.

65- Publications of the Committee of Defending Legitimate Rights, Nos. 3, 4, 5, 10, 14, 20, 21, 24, 25, 26, 27, 31, 32, 42, 44, 54, 56, 59, 66, and 76.

Liberty report, ditto, pages 6 and7

66- Publications of the Committee of Defending Legitimate Rights, Nos. 17, 21, 34, 36, and 39.

67- Publications of the Committee of Defending Legitimate Rights, Nos. 4, 5, 18, 20, 21, 24, 37, 41, 49, and 112.

Al-Jazeera Al-Arabia, ditto, page 19.

68- Publications of the Committee of Defending Legitimate Rights, Nos. 6, 7, 9, 10, 15, 25, 34, 35, 37, 41, and 79.

69- Publications of the Committee of Defending Legitimate Rights, Nos. 6, 14, 43, 70, 84, 131, and 133.

70- Mansour (Dr. Ahmed Subhy), a study titled "An Islamic Vision Concerning the Relation with the Other", published in the book of the third intellectual forum of the Egyptian organization of human rights, 1992, Cairo, and published in ''Humanity and Development'' Magazine, 19^th year, issue No. 60, Jan. 1998, page 11.

71- Publications of the Committee of Defending Legitimate Rights, Nos. 18, 24, 43, 55, 102, 139, and 138.

Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", page 12.

Al-Masaary, ''Judging Rulers'' page 88.

72- Publications of the Committee of Defending Legitimate Rights, Nos. 33 and 136.

Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 3 and 6.

73- Al-Masaary, ditto, pages 3, 11, 19, 26, 27, 29, 30, 31, 33, 34, 35, 36, 38, 38,40, 41, 43, 44, 47, 49, 50, 52, 53, 55, 56, 58, 59, 60, 62, 80, 84, 85, 92, 96, and 131.

Al-Masaary, ''Judging Rulers'', page 7.

Al-Masaary, "The Fatwa on Polytheistic Rulers", pages 4:10.

74- Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 106:115.

Al-Masaary, ''Judging Rulers'', page 7.

Al-Masaary, "The Fatwa on Polytheistic Rulers", pages 17:20.

75- Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 26, 27, 41, 42, 62, 99, 100, 108, and 113.

Liberty report, ditto, pages 1:3.

76- Mansour (Dr. Ahmed Subhy), ''Punishment of Apostasy'', published in Arabic in 1993, 1995, and 2000, Cairo, and translated into English in 1999.

Mansour (Dr. Ahmed Subhy), a study titled ''Freedom of Thought between Islam and Muslims'', published in 1992 in the book of the Third Intellectual Forum of the Egyptian Organization of Human Rights.

Al-Banna (Gamal), the following books published in The Islamic Center, Cairo, ''No for Traditional Scholars'' 1995, ''Islam and the Freedom of Thought'' 1995, and ''Punishment of Apostasy Is A Fabrication of Ancient Scholars".

77- Publications of the Committee of Defending Legitimate Rights, Nos. 13, 55, 73, and 148.

Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 16, 26, and 27.

78- Publication No. 78 and statement No. 31 of the Committee of Defending Legitimate Rights.

Al-Masaary, ditto, page 42.

Liberty report, ditto, page 20.

79- ''The Earthquake of Al-Saud Family'', pages 7:9.

80- Al-Jazeera Al-Arabia, issue No. 16, May 1992, pages 38 and 44:46.

81- Saudi Arabia: Secrecy and Fear: www.amnesty.org, pages 4 and 17.

82- Annual Reports of Ibn Khaldoun Center of 1999, published in 2000, on the civil society and democratic transition, pages 295, 297, and 298.

83- Mansour (Dr. Ahmed Subhy), a research paper titled ''Women's Right to Aspire to the Presidency of Any Islamic State", published earlier in 1999 in the periodical of (Rowaq Arabi), issued by the Cairo Center for Human Rights Studies, issue No. 15 & 16, 1999, Cairo, pages 64:99.

Mansour (Dr. Ahmed Subhy), a research paper titled "Rights of Women between International Agreements and Political Islam", published in the series titled "human rights debates" No. 6, 1999, issued by the Cairo Center for Human Rights Studies, Cairo, pages 67:75.

Al-Banna (Gamal),"Muslim Women between the Quranic Sharia and Restrictions of Scholars", Islamic Center, 1998, Cairo.

84- Liberty report, ditto, 1 and 2.

Amnesty report about secrecy and fear, pages 4, 7, 8, 9, 10, and 17.

Al-Jazeera Al-Arabia, ditto, pages 38, 43, 44, and 47.

85- Statement No. 35 and publications Nos. 18 and 39 of the Committee of Defending Legitimate Rights.

Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 15 and 22.

''The Earthquake of Al-Saud Family'', page 9.

86- Mansour (Dr. Ahmed Subhy), an article titled "Which Is Permitted or Prohibited: Banks or 'Islamic' Money Investment Companies", published in the governmental daily Cairo-based Al-Akhbar Newspaper, on 29^th of June, 1998.

Mansour (Dr. Ahmed Subhy), an article titled "The Issue of Usury and the Crisis of Innovative Thinking", published in the Cairo-based Al-Akhbar Newspaper, on 30^th of May, 1990.

Mansour (Dr. Ahmed Subhy), an article titled "The Issue of Usury and the Crisis of Morality", published in the independent Cairo-based Al-Midan Newspaper, on 15^th of Oct., 1996, among other researches delivered and submitted within several intellectuals forums covered in Arab and foreign newspapers.

87- Al-Masaary, "The Decisive Proofs of the Illegitimacy of the KSA", pages 120 and 121.

88- Liberty report, ditto, London, on 14^th Sept. 1993.