In the 1st video below J. R. Church speaks of a vision of Albert Pike (1809-1891) who is perhaps the most famous Freemason leader in history. Pike detailed his vision in a letter to the head of European Freemason at the time, Giuseppe Mazzini (1805-1872). In his book, Satan, Prince of this World, William Guy Carr wrote that Cardinal Carl Rodrigues of Santeoego, Chili who wrote The Mystery of Freemasonry Unvailed in 1925. The letter that Pike wrote to Mazzini, dated August 15, 1871 graphically outlined plans for three world wars to usher in the Luciferian New World Order. We can marvel at how accurately it has predicted events that have already taken place. They have made and are making it happen!
The above appears to be happening with "the Arab Spring" that has over thrown Egypt and all the other Islamic nations of North Africa, the latest being Lybia. Now Al Qaeda is in charge of Lybia and the Masonic Muslim Brotherhood of Egypt. Next stop Israel!!!
Libya, The Real Truth - Above Top Secret
Luke 21:9-10: "But when ye shall hear of wars and commotions [i.e. confusion, tumults, turmoil, agitation, riot, instability], be not terrified: for these things must first come to pass .... Nation [Greek: "ethnos" from which we derive the word "ethnic" meaning a sizable group of people sharing common racial, national, religious, linguistic, or cultural heritage] shall rise against nation, and kingdom against kingdom."
Freemasonry appeared in Egypt soon after Napoleon's conquest in 1798 when General Kleber, a French Mason and top commander in Napoleon's army established the Lodge of Isis. French Masonry dominated Egypt until British lodges began to appear after the British occupation in 1882. Freemasonry was very popular in the first half of the twentieth century, and many important Egyptians were Masons, along with the British rulers and aristocrats who occupied the country. In fact the Egyptian monarchs, from Khedive Ismail to King Fouad, were made honorary Grand Masters at the start of their reigns. From 1940 to 1957 there were close to seventy Masonic lodges chartered throughout Egypt. At one time the leaders of the Nationalist and Wafd parties were Freemasons, and many members of the Egyptian parliament were Masons as well, where they mingled with the military commanders and aristocrats of the ruling British occupation. (Freemasonry In Egypt, Insight Magazine, March 1, 1999)
"Two very important Islamic leaders in Egypt, Jamal al-Din al-Afghani and Mohammed Abdou, were also Freemasons. Al-Afghani was a foreigner who had been the prime minister of Afghanistan before becoming an activist in Iran and Russia prior to his appearance in Egypt. He is considered 'the founder of the political pan-Islamic movement,' and his movement is known as the Salafiyya movement. He agitated against British imperialism but at the same time he advocated modernization for the Muslim world. Before being expelled from Egypt he became an important figure at Al-Azhar University in Cairo and his most important disciple was Mohammed Abduh. Throughout his life he was an activist for Muslim self-determination, but several times he visited London where, according to one biographer, 'he reestablished ties with his lodge members.' When al-Afghani died in 1897 he left behind a large body of political and religious writings that would form part of the basis for the later Islamist movements." (Jamal al-Din al-Afghani by Iraj Bashiri, 2000)
After al-Afghani was expelled from Egypt in 1879 Mohammed Abduh continued to promote his reformist message. For this Abduh was expelled in 1882. During his exile he met up with al-Afghani in Paris where they collaborated to publish a Muslim journal and where they expanded their contacts within the Masonic Brotherhood. Four years later the British had a change of heart and they allowed Abduh to return. He became a teacher at Al-Azhar University where he focused on reforming the prestigious Islamic institution. At the same time he quickly rose to become a judge in the National Courts. Only eleven years after returning from his British-imposed exile the ruling British governor, Lord Cromer, made Sheikh Mohammed Abduh the Grand Mufti of Egypt, in 1899. He was now the Pope of Islam (From Encyclopedia of Politics and Religion, ed. Robert Wuthnow. 2 vols. [Washington, D.C.: Congressional Quarterly, Inc., 1998], p. 537). At the same time he was the Masonic Grand Master of the United Lodge of Egypt. (Shaykh Abdul Hadi of the Italian Muslim Association)
"There was of course an ulterior motive for Cromer making Abduh the most powerful figure in all of Islam. You see, in 1898 the ruling council of Al-Azhar University had reaffirmed that usury, and thus banking according to the Western model, was harem (illegal) according to Islamic Law. This was unacceptable to Lord Cromer because his given name happened to be Evelyn Baring - he was an important member of England's prestigious Baring banking family that had grown rich off of the opium trade in India and China. Lord Cromer installed his friend Sheikh Abduh to change the law forbidding banking, and once he was made Grand Mufti he used a very liberal and creative interpretation of the Quran to fabricate a loophole that allowed the forbidden practice of usury. British banks then had free reign to dominate Egypt. In Lord Cromer's writings he says, 'I suspect my friend Abduh was in reality an agnostic,' and he commented on Abduh's Salafiyya movement saying, "They are the natural allies of the European reformer." Even Cromer saw that the Islamist movement could be used to Britain's advantage." (Excerpt from The Return of the Khalifate by Shaykh Abdalqadir as-Sufi)
Sheikh Mohammed Abduh had two students that were important in continuing the Salafiyya movement after he died in 1905. One of them was Sheikh Ahmad Abd al-Rahman al-Banna, who was Hasan al-Banna's father. The other was Mohammed Rashid Rida, a freemason who became Sheikh Abduh's good friend and publisher of the monthly magazine, The Lighthouse. This mouthpiece of the Salafiyya movement was first published in 1897, and Rida remained the publisher for thirty-seven years. Rida also existed within the British circle of influence and his publication reflected the British point of view by agitating against the Ottoman Empire. He praised the freemasonic Young Turk movement, but after World War I he castigated Turkey's nationalist revolution under Ataturk. (Biography of Hasan al-Banna; Dietl, p. 26; Dreyfuss, p. 139-140)
"Hasan al-Banna's young life was influenced by all of these factors: by the Islamic movement, by the British occupation, by his father, and by his most important mentor, Mohammed Rashid Rida. Al-Banna grew up reading Rida's publication and through his family connections they became good friends. At his death in 1935 Rida had placed all of his hope for an Islamic resurgence in al-Banna's Muslim Brotherhood. The other factor in Hasan al-Banna's life was Freemasonry. Al-Banna experimented with numerous religious sects and political groups as a young man and he also became a member of the Masonic Brotherhood. This was entirely normal for someone growing up in the higher echelons of Egyptian society at the time and his membership was not considered a betrayal of Islamic values as it is today. (Commentary from Shaykh Abdul Hadi of the Italian Muslim Association)
In 1927, at the age of twenty-one after graduating from his university, he was appointed to teach Arabic at a school in Ismailiyya. This town happened to be the capital of the British-occupied Canal Zone and the headquarters of Britain's Suez Canal Company. Hasan al-Banna established the Muslim Brotherhood there a year later. The Suez Canal Company helped to provide the funds for the first Muslim Brotherhood mosque that was built in Ismailiyya in 1930. (Hostage To Khomeini, Robert Dreyfuss, 1980, p. 143, pdf format)
"The single most important factor that made this dramatic expansion possible was the organizational and ideological leadership provided by al-Banna. He endeavored to bring about the changes he hoped for through institution-building, relentless activism at the grassroots level and a reliance on mass communication. He proceeded to build a complex mass movement that featured sophisticated governance structures; sections in charge of furthering the society’s values among peasants, workers and professionals; units entrusted with key functions, including propagation of the message, liaison with the Islamic world and press and translation; and specialized committees for finances and legal affairs. In anchoring this organization into Egyptian society, al-Banna skillfully relied on pre-existing social networks, in particular those built around mosques, Islamic welfare associations and neighborhood groups. This weaving of traditional ties into a distinctively modern structure was at the root of his success." (Biography of Hasan al-Banna)
The father of Pakistan's Islamic movement was Syed Abul A'ala Maududi (September 25, 1903 - September 22, 1979). "Both [Maududi's Islamic Society and the Muslim Brotherhood] still consider themselves branches of the same movement. At times the Muslim Brotherhood even recognized Maududi as the legal successor to its ideologists al-Banna and Sayed Qutb." (Holy War, Wilhelm Dietl, 1983, p. 38) Maududi said: "We need three generations for our plans - one to listen, one to fight, and one to win." (Dietl, p. 32) "They are the direct reason for foreign intervention into the domestic matters of the country and are the great obstacle toward the realization of independence and dignity. On the one hand, the [oil] concessions are the legacy from the Turks; on the other hand, the concessions were granted under the veiled assertion that it would be economically good for the country and the people. But history has shown that such firms constitute the beginning of colonialism." (Dietl, pp. 37-39)
As the monarchy continued to decline in popularity, moving way too slowly to break away from Britain for the public's liking, two subversive groups schemed behind the scenes to control Egypt's destiny: the Free Officers and the Muslim Brotherhood, the army and the fundamentalists. The army proved to have the upper hand, especially after the death of al-Banna, and Nasser finally emerged as the man to lead Egypt on an independent path. At first the Brotherhood supported the army and attempts were made to include them in the new government, but the Brotherhood over-estimated its strength and influence and demanded too much. Then after Nasser won his power struggle with General Naguib the Brotherhood knew that it faced a tough future. Nasser was far less understanding of the fundamentalists than was Naguib and the break became complete after the Brotherhood attempted to assassinate Nasser in October of 1954. Many years later the deposed and embittered General Naguib claimed in his memoirs that the assassination was a sting operation planned by Nasser to make an excuse to do away with the troublesome Brotherhood once and for all. (Dietl, p. 56)
"It is not the function of Islam to compromise with the concepts of Jahiliyya [barbarity] which are current in the world or to co-exist in the same land together with a jahili system. ... It derives its system and laws and regulations and habits and standards and values from a source other than Allah. On the other hand, Islam is submission to Allah, and its function is to bring people away from Jahiliyyah towards Islam. Jahiliyyah is the worship of some people by others; that is to say, some people become dominant and make laws for others, regardless of whether these laws are against Allah's injunctions and without caring for the use or misuse of their authority. Islam, on the other hand, is people's worshipping Allah alone, and deriving concepts and beliefs, laws and regulations from the authority of Allah, and freeing themselves from the servitude to Allah's servants. This is the very nature of Islam and the nature of its role on earth. Islam cannot accept any mixing with Jahiliyyah. Either Islam will remain, or Jahiliyyah; no half-half situation is possible. Command belongs to Allah, or otherwise to Jahiliyyah; Allah's Shari'ah will prevail, or else people's desires ... The foremost duty of Islam is to depose Jahiliyyah from the leadership of man." (The Right To Judge, by Sayed Qutb)
Al-Sibai's career in Syria was eventually quite successful. He completed his doctorate in Islamic law and began teaching Arabic and religion in Damascus. In 1951 he married into a powerful Damascus family. He traveled throughout the West, published books, gave lectures and helped to direct the Muslim Brotherhood until his death in 1964. (14)
Al-Sibai was a most articulate spokesmen of the Islamic movement. He wrote:
They are the direct reason for foreign intervention into the domestic matters of the country and are the great obstacle toward the realization of independence and dignity. On the one hand, the [oil] concessions are the legacy from the Turks; on the other hand, the concessions were granted under the veiled assertion that it would be economically good for the country and the people. But history has shown that such firms constitute the beginning of colonialism. (15)
The father of Pakistan's Islamic movement is considered to be Abul Ala Maududi. Born in 1903 he first achieved influence in 1937 when he became the director of the Islamic Institute of Research in Lahore. When Pakistan was made a nation in 1948 he objected to the secular nature of the British-sponsored government and for this he served time in jail in 1948 and again in 1952. Maududi's lasting achievement, along with his eighty published books and brochures, is his organization Jamaat-e Islami, or Islamic Society. Maududi and his group maintained close links with the Muslim Brotherhood and Dietl writes that, "Both organizations still consider themselves branches of the same movement. At times the Muslim Brotherhood even recognized Maududi as the legal successor to its ideologists al-Banna and Sayed Qutb." (16)
Maududi is well known for his articulation of the ideal Islamic state, and his definition is accepted by the majority of Muslims within the militant Islamist movement. In the following passage he comments on democracy,
The difference between Islamic democracy and Western democracy is, of course, the following: while the latter is based on the conception of the sovereignty of the people, the former is based on the principle of the caliphate [leadership] by the people. In Western democracy, the people are sovereign; in Islam, sovereignty rests with God, and the people are his caliphs or subjects. In the West the people themselves make the law; in Islam the people must follow and obey the laws that God communicated through his prophets. In one system the government carries out the will of the people; in the other the government and people together must translate God's intentions into deeds. In short, Western democracy is a kind of absolute authority that exerts its power freely and in an uncontrolled manner, whereas Islamic democracy is subject to the divine law and exerts its authority in harmony with the commands of God and within the framework established by God. (17)
The last of the revolutionary Islamic ideologists that we will focus on is an Iranian by the name of Ali Shariati. Here is another concrete connection between the Islamic movement and Freemasonry, because Ali Shariati was himself a Mason. His father, Muhammad Taqi Shariati, was a Mason as well who was also, at least at one time, an agent for the far eastern division of British Intelligence. (18)
Ali Shariati was born in 1934. He went to school in Mashad and grew up in the shadow of his father who led a revolutionary Islamic center called the Center for the Propagation of Islamic Truth. After Prime Minister Mossadegh was overthrown and the Shah took over Ali Shariati joined the National Resistance Movement. In 1957 he was arrested with his father and a handful of other activists and spent six months in prison.
The Shariati family had powerful friends in high places and Ali was accepted to the prestigious Sorbonne University in France. He began his studies there in 1960, receiving a doctorate in sociology and Islamic history. While in France he was exposed to, and captivated by, a group of elitist intellectuals known as the Existentialists. This was a group of anti-capitalist and anti-materialist writers that included Jean-Paul Sartre, Frantz Fanon, Albert Camus, Jacques Berque, Louis Massignon and Jean Cocteau. Shariati also developed a fine appreciation for many Marxist ideas.
Shariati returned to Iran in 1965 and was immediately arrested. He was known to have been involved with groups that sought to overthrow the Shah while he was in France, and he had helped to create the Iranian National Front for Europe. However he was immediately released, and he subsequently took up a teaching job near Mashad. For the next five years he focused on writing, promoting his view of Islam and cultivating ties with the Muslim Brotherhood and other resistance groups.
In the early 1970s Dr. Shariati began to give lectures on politics and religion, publicly promoting his writings and pushing his views that were diametrically opposite to those of the Shah, who was developing industrial infrastructure, advancing economic development and advocating modern secular education. Shariati wrote, "Come friends, let us abandon Europe, let us cease this nauseating, apish imitation of Europe. Let us leave behind this Europe that always speaks of humanity but destroys human beings wherever it finds them." (19)
Ayatollah Khomeini would have never been successful were it not for Shariati's constant agitation against the Shah, done under an intellectual guise and focused on the students and fundamentalists of Iran. For a time Shariati was considered the most influential speaker in Tehran's forums. Dietl writes,
"Shariati's importance shows that the Iranian revolution was fostered not only by the old mullahs and ayatollahs, but also by agitated youth who to some extent were influenced by other models. As many as 5,000 listeners attended the public lectures given by Shariati. His writings were distributed in the hundreds of thousands, although arrest and torture were the penalty for owning them. Often, the modest, quiet Shariati spoke all day and then held discussions late into the night. After he had given more than 100 lectures, SAVAK [secret police] tried to arrest him, but Shariati escaped; he gave himself up to the police only after they had seized his father as hostage. For two years he was gruesomely tortured in Komiteh prison. After his release he was not permitted to indulge in any teaching activities or to maintain any conspiratorial contacts. The secret police followed every move." (20)
Notes:
1. Biography of Hasan al-Banna
2. Freemasonry In Egypt, Insight Magazine, March 1, 1999
3. Biography of Jamal al-Afghani
4. Biography of Mohammed Abduh
5. Commentary from Shaykh Abdul Hadi of the Italian Muslim Association
6. Excerpt from "The Return of the Khalifate" by Shaykh Abdalqadir as-Sufi
7. Biography of Hasan al-Banna; Dietl, p. 26; Dreyfuss, p. 139-140
8. Commentary from Shaykh Abdul Hadi of the Italian Muslim Association
9. Hostage To Khomeini, Robert Dreyfuss, 1980, p. 143 (available online in pdf format)
10. Biography of Hasan al-Banna
11. Holy War, Wilhelm Dietl, 1983, p. 56
12. Dietl, p. 32
13. The Right To Judge, by Sayed Qutb
14. The Right To Judge, by Sayed Qutb
15. Dietl, pp.37-39
16. Dietl, p. 38
17. Dietl, p. 42
18. Dietl, p. 43
19. Dreyfuss, pp. 106-108; What Really Happened In Iran, Dr. John Coleman, 1984, p. 24
20. Dreyfuss, pp. 106-108
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