by Syarif Hidayat

       Muslim Brotherhood or Ikhwan al-Muslimum in Arabic was created or infiltrated by British Intelligence (MI6*), American intelligence (CIA) and Israeli intelligence (Mossad) and/or at least infected by western pollution (British Freemasonry). The British colonialists and imperialists used Islam to legitimize their puppet rulers in Jordan, Iraq, Saudi Arabia and Palestine after taking over the Middle East in World War I. Because of this Islam was seen by much of the Arab populace as just another part of the corrupt colonial establishment.

     That is why the legitimate anti-colonial movements, such as those of Nasser, Mossadegh and Bhutto, were primarily secular in nature. When these nationalist movements began to succeed outside of the British sphere of influence the British turned to their Islamic allies to subvert these independent regimes. The Muslim Brotherhood stands out as the most important counter-revolutionary movement of this period in the Middle East, and one of the British-based Globalists’ most important strategic assets today.


Muslim Brotherhood created by British Intelligence? 

      Dr. John Coleman, a former British Intelligence agent…states in his report on Iran’s Islamic Revolution that the Muslim Brotherhood was created by “the great names of British Middle East intelligence”…and that their mission was to “keep the Middle East backward so that its natural resource, oil, could continue to be looted…” 

       The Muslim Brotherhood is a London creation, forged as the standard-bearer of an ancient, anti-religious (pagan) heresy that has plagued Islam since the establishment of the Islamic community (umma) by the Prophet Mohammed in the seventh century. Representing organized Islamic fundamentalism, the organization called the Muslim Brotherhood (Ikhwan al-Muslimum in Arabic) was officially founded in Egypt, in 1929, by the British agent Hasan al-Banna, a Sufi mystic. Today, the Muslim Brotherhood is the umbrella under which a host of fundamentalist Sufi, Sunni, and radical Shiite brotherhoods and societies flourish. 

      The Muslim Brotherhood is a tool by the British-based Globalists whose main objective is to overthrow the established world order and create a new one-world system of global governance. Without the British, “radical Islam would have remained the illegitimate, repressive minority movement that it has always been, and the Middle East would have remained stable and prosperous.” The real Muslim Brothers are…the secretive bankers and financiers who stand behind the curtain, the members of the old Arab, Turkish, or Persian families whose genealogy places them in the oligarchic elite, with smooth business and intelligence associations to the European black nobility and, especially, to the British oligarchy.

       By fabricating a bogus war between Islamic fundamentalism and the West, the globalists are able to attack their real enemy, humanity. Pulling the strings, they will ensure that both Western and Muslim states are degraded and finally completely subjugated to their odious rule. The globalists have long been using wars to subvert, demoralize and destroy Western civilization. They plan a new feudalism that will impoverish the middle classes, depopulate and enslave the masses, and leave only the rich served by a technocracy. The whole world will resemble a repressive third world country governed by the IMF, UN and World Bank.  The globalists are headquartered in London and centred on the Rothschild-dominated Bank of England, MI-6 and the secretive Round Table society, which spawned the Royal Institute of International Affairs.


Freemasonary and Muslim Brotherhood

       Dr. John Coleman alleges that it was created by “the great names of British Middle East intelligence…”, Stephen Dorril writes that the Brotherhood was linked to British Intelligence through dame Freya Stark prior to World War II, and the Shah’s regime in Iran considered it to be a tool of British Freemasonry. Some Muslims will find these claims hard to believe but they should not be rejected out of hand. Hasan al-Banna was a devout Muslim who put Islam first but it should not be considered inconceivable that he was influenced by Britain’s Masonic Brotherhood, or that he accepted British aid to advance his movement, at least in the early stages. Islam was used effectively by the British outside of Egypt, so why would they not try to use it in Egypt as well? 

        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.

       The bottom line is that the Muslim Brotherhood’s success could not have been achieved without the approval of the British ruling establishment, and al-Banna’s association with the Masonic Brotherhood goes far to explain how efficiently it was organized and how seamlessly it fit into Egyptian society. Like the Masonic Brotherhood it was established initially as a charitable organization. However, while Freemasonry was liberal and allowed members of all faiths to join, the Muslim Brotherhood was focused specifically on Islam. It was Masonry for Muslims only. Like Masonry the Muslim Brotherhood was devoted to secrecy and it was run according to a pyramidal command structure. The foot soldiers at the bottom had no idea of the true goals of the leaders at the top.


The Western ELITES Use MB To Create CHAOS and WARS

       The City of London is the Illuminati. They are also the ones behind what many of us call a New World Order. They are also the one we call the ELITE. They have many names and they have hidden inside many different groups over the years from the Rhoads Round Table to the Fabian Socialists to the CFR and the Trilateral Commission. Their plan for the “little people” is the same…death or slavery! The City of London created CIA, Mossad, ISI and MI-6, and controls the Muslim Brotherhood which now calls itself Al-Queda the base! The City of London utilizes the above intelligence agencies and Muslim Brotherhood to create chaos and wars so they would have a foothold in the Middle East in order to control the oil, increase their wealth by selling weapons and illicit drugs.


Al-Qaeda “sleeper cells”

     The term “sleeper” denotes a group of terrorists who have undergone training at an Al-Qaeda camp and then moved into a community where they live like ordinary people just awaiting their orders. A mind controlled “sleeper” is a person who has been programmed and given a specific mission. When the person is “triggered” they carry out their mission and then kill themselves or are killed by bystanders or police! The Muslim Brotherhood was created, hired, trained, and influenced by British Intelligence.

       *(The Secret Intelligence Service (SIS), commonly known as MI6 (Military Intelligence, Section 6), is the agency which supplies Her Majesty’s Government with foreign intelligence. It operates under the formal direction of the Joint Intelligence Committee (JIC) alongside the internal Security Service (MI5), the Government Communications Headquarters (GCHQ) and Defence Intelligence (DI). It is frequently referred to by the name MI6 (Military Intelligence, Section 6), a name used as a flag of convenience during the Second World War when it was known by many names. The existence of MI6 was not officially acknowledged until 1994.)

Hasan al-Banna – the founder of Muslim Brotherhood 

       According to Sunni Forum website, Hasan al-Banna was the founder of the Muslim Brotherhood or Society of the Muslim Brothers, the largest and most influential Sunni revivalist organization in the 20th century. Created in Egypt in 1928, the Muslim Brotherhood became the first mass-based, overtly political movement to oppose the ascendancy of secular and Western ideas in the Middle East. The brotherhood saw in these ideas the root of the decay of Islamic societies in the modern world, and advocated a return to Islam as a solution to the ills that had befallen Muslim societies.

      Al-Banna’s leadership was critical to the spectacular growth of the brotherhood during the 1930s and 1940s. By the early 1950s, branches had been established in Syria, Sudan, and Jordan. Soon, the movement’s influence would be felt in places as far away as the Gulf and non-Arab countries such as Iran, Pakistan, Indonesia, and Malaysia. Driving this expansion was the appeal of the organizational model embodied in the original, Egypt-based section of the brotherhood, and the success of al-Banna’s writings. Translated into several languages, these writings have shaped two generations of Sunni religious activists across the Islamic world.

      Like many of the Islamic leaders who followed in his footsteps, Al-Banna enjoyed the benefits of a modern education, but had been raised in a traditional Islamic environment. He was born in 1906 in Mahmudiyya, a small town in the Nile Delta. His father, a watch repairman who also served as prayer leader and Qur’anic teacher in the local mosque, had been educated at Al-Azhar. Author of a few works on Islamic jurisprudence, he instilled strong religious values into Al-Banna. Even as a primary school student, Al-Banna joined several religious societies dedicated to the promotion of Islamic standards of moral behavior. It was also at that young age that he became a member of the Hasafiyya Brothers’ Sufi order. His early participation in dhikr circles and avid reading of Sufi literature help explain why he always saw the moral reform of the individual as a precondition to the Islamization of society.
       In 1923, at the age of 16, Al-Banna moved to Cairo to enter the famous Dar al-‘Ulum college. The four years that Al-Banna spent in Cairo exposed him to the political ferment of the Egyptian capital in the early 1920s, and enhanced his awareness of the extent to which secular and Western ways had penetrated the very fabric of society. It was then that Al-Banna became particularly preoccupied with what he saw as the young generation’s drift away from Islam. He believed that the battle for the hearts and minds of the youth would prove critical to the survival of a religion besieged by a Western onslaught.

       While studying in Cairo, he immersed himself in the writings of the founders of Islamic reformism (the Salafiyya movement), including the Egyptian Muhammad ‘Abduh (1849-1905), under whom his father had studied while at Al-Azhar. But it was ‘Abduh’s disciple, the Syrian Rashid Rida (1865-1935), who most influenced Al-Banna. Al-Banna was a dedicated reader of Al-Manar, the magazine that Rida published in Cairo from 1898 until his death in 1935. He shared Rida’s central concern with the decline of Islamic civilization relative to the West. 

       He too believed that this trend could be reversed only by returning to an unadulterated form of Islam, free from all the accretions that had diluted the strength of its original message. Like Rida at the end of his life — but unlike ‘Abduh and other Islamic modernists — Al-Banna felt that the main danger to Islam’s survival in the modern age stemmed less from the conservatism of Al-Azhar and the ulama (which he nevertheless criticized) than from the ascendancy of Western secular ideas.


The rejection of all Western notions

       Al-Banna urged the rejection of all Western notions, emphasizing instead the need to return to the foundations and original purity of Islam. Indeed, through the organizational skills he would soon demonstrate, Al-Banna did more than any other thinker during that time to contribute to the eclipse of Islamic refornism and modernism by Islamic fundamentalism. Upon graduating from Dar al-‘Ulum in 1927, at the age of 21, Al-Banna was appointed as a teacher of Arabic in a primary school in Isma’iliyya. At the time, Isma’iliyya served as the capital of the British-occupied Canal Zone and hosted the headquarters of the Suez Canal Company (SCC). 

       British military camps and the homes of the SCC’s foreign employees were as much a part of this rapidly expanding new town as the wretched conditions in which the majority of the SCC’s Egyptian workers lived. Al-Banna’s first assignment thus heightened his resentment of what he saw as Egypt’s military occupation, economic exploitation, cultural domination, and loss of dignity. It strengthened his determination to rid Egypt of British and, more generally, Western influences. From the moment he arrived in Isma’iliyya, Al-Banna involved himself actively in the life of the community.

       He made an effort to become acquainted with the town’s notables while reaching out to the broadest possible public. He conducted night classes for his students’ parents and led informal discussions in the mosque, coffeehouses, clubs, and private homes. His basic message was that Egypt had lost its soul; it had become politically sub-servient and economically dependent because it had strayed from the path that had been laid down by God. The only remedy to the decadence of state and society was to reassert Islamic values and ways of life.
       It was to spread this message that Al-Banna launched the Society of the Muslim Brothers in March 1928. At first, the society was only one of the numerous small Islamic associations that existed at the time. Similar to those that Al-Banna himself had joined since he was 12, these associations aimed to promote personal piety and engaged in charitable activities. By the late 1930s, it had established branches in every Egyptian province. A decade later, it had 500,000 active members and as many sympathizers in Egypt alone, while its appeal was now felt in several other countries as well.


He was murdered by a government or foreign agent?

     The society’s growth was particularly pronounced after Al-Banna relocated its headquarters to Cairo in 1932. 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. Directly attached to the brotherhood, and feeding its expansion, were numerous businesses, clinics, and schools. In addition, members were affiliated to the movement through a series of cells, revealingly called usar (families). The material, social and psychological support thus provided were instrumental to the movement’s ability to generate enormous loyalty among its members and to attract new recruits.

     The services and organizational structure around which the society was built were intended to enable individuals to reintegrate into a distinctly Islamic setting, shaped by the society’s own principles. Rooted in Islam, Al-Banna’s message tackled issues including colonialism, public health, educational policy, natural resources management, Marxism, social inequalities, Arab nationalism, the weakness of the Islamic world on the international scene, and the growing conflict in Palestine. By emphasizing concerns that appealed to a variety of constituencies, Al-Banna was able to recruit from among a cross-section of Egyptian society — though modern-educated civil servants, office employees, and professionals remained dominant among the organization’s activists and decision makers.

       As the society expanded during the 1930s, it quickly changed from a movement for spiritual and moral reform into an organization directly active on the Egyptian political scene. Concurrent with that transformation, radical tendencies asserted themselves within the organization. A “secret apparatus” (al-jihaz al-sirri) was formed that engineered a series of assassinations of enemies of the brotherhood. Between 1948 and 1949, shortly after the society sent volunteers to fight in the war in Palestine, the conflict between the monarchy and the society reached its climax.

       Among the Muslim Brothers’ most notable accomplishments during these early years was its involvement in the 1936–1939 Arab Revolt in Palestine. The Muslim Brothers launched a pro-Palestine campaign that was largely responsible for making the Palestine issue a wide-spread Muslim concern. The Muslim Brothers carried out a fundraising campaign that was impressive because it relied upon donations from rural and urban working classes rather than wealthy Egyptians.

       In addition to fundraising efforts, the Muslim Brothers also organized special prayers for Palestinian nationalists, held political rallies, and distributed propaganda. Although the Palestinian Revolt was ultimately suppressed through tough military action, the Muslim Brothers’ impressive mobilization efforts helped make the Palestinian question a pan-Arab concern in the Middle East.


Last days and assassination

        Between 1948 and 1949, shortly after the society sent volunteers to fight against Israel in the 1948 Arab-Israeli War, the conflict between the monarchy and the society reached its climax. Concerned with the increasing assertiveness and popularity of the brotherhood, as well as with rumours that it was plotting a coup, Prime Minister Mahmoud an-Nukrashi Pasha disbanded it in December 1948. The organization’s assets were impounded and scores of its members sent to jail. Following Pasha’s assassination by a student member of the Muslim Brotherhood, Al-Banna promptly released a statement condemning the assassination, stating that terror is not an acceptable way in Islam.

      On February 12, 1949 in Cairo, Al-Banna was at the Jamiyyah al-Shubban al-Muslimeen headquarters with his brother in-law Abdul Karim Mansur to negotiate with Minister Zaki Ali Basha who represented the government side. Minister Zaki Ali Basha never arrived. By 5 p.m., Al-Banna and his brother-in-law decided to leave. As they stood waiting for a taxi, they were shot by two men, presumably the government agents (But they could also be foreign agents). He eventually died from his wounds at the age 0f 43 and at the height of his career. In honour of his death in 1949, he was often referred to as “As-Shaheed Imam Hassan Al-Banna” (Martyr Imam Hl-Banna).

        Though the society never fully recovered from the loss of its charismatic founder, it survived. Since then, the brotherhood has remained a significant force in the politics of several Arab countries, either directly or through the movements it inspired. It appeals most to cultural conservatives who want their government and society to reflect and defend certain basic Islamic values and principles, and who favor a pragmatic and incremental approach to achieve these goals. The legacy of Al-Banna is thus still present, and will continue to shape the destiny of Arab societies in the new millennium.


Iran warns attempt by enemies of Islam to dominate the world

       Iran’s top military commander says the US spy agency, CIA, and Britain’s MI6 are controlled by Mossad, warning against the Zionists’ attempt to dominate the world. “Today all spying and intelligence services of the enemies of Islam are acting in unison, and evidence indicates that Mossad, as the intelligence agency for the [Israeli] Zionists, has taken control of CIA in the US and MI6 in Britain,” IRNA quoted the Iranian Armed Forces Chiefs of Staff Major General Hassan Firouzabadi as saying. Firouzabadi added that the Western hegemonic powers are using all their power to check the spiritual influence of Iran’s Islamic Revolution in the Muslim world and its effect on the sweeping wave of Islamic and human awakening it has sent across the globe.

   Iran’s revolution has dealt a serious blow to the world’s colonialist system and made the Zionists “see death before their eyes,” he said. The Iranian commander, however, cautioned against the united and persistent attempt by enemies of humanity and arrogant powers “led by the Zionists” to engage and strike at the Islamic Republic. Firouzabadi also blamed the US for funding and training terrorists and using them as agents to sow insecurity in countries, such as Pakistan and Syria.

    The Zionists plan to occupy all the Palestinian territories including al-Quds (Jerusalem), establish a government, and take control of the world at the same time, he stated. The Iranian commander called for a “wise, clever and strong” approach against “a united and dangerous enemy which enjoys all the money, facilities and technologies of the world.”

Solution to these problem: Islam Recommends A United and Mutually Helpful Society

      Islam recommends a united and mutually helpful society, and this vision does not only refer to the level of nation, but includes international relations, too. In this sense, from an Islamic perspective, international law should take the establishment of peace as a foundation.  The root of the word Islam, silm, refers to “making peace, being in a mutually peaceful environment, greetings, rescue, safety, being secure, finding peace, reaching salvation and well being or being far from danger, attaining goodness, comfort and favor, keeping away from troubles and disasters, submitting the self and obeying, respect, being far from wrong.”

       The “submitting the self and obeying” here means “submitting to justice and righteousness in order to reach peace and safety and being in a peaceful environment by one’s free will.” In fact, salaam and salaamat, mean “to reach salvation,” and their rubai form (with four radical letters) aslama means “submitted, became Muslim, and made peace.” “Islam” as either a noun or a verb with these meanings is mentioned in many verses in the Qur’an.

In order to be able portray a fair image of Islam, we have to consider its divinely inspired purposes, which yield, as a result, a just worldly order. By applying preventive measures to ensure security of wealth, life, mind, religion, and reproduction, Islam aims to build a society in peace, serenity, friendship, collaboration, altruism, justice, and virtue. According to the Qur’an, all Muslims are brothers and sisters to each other and if a disagreement appears among them they make peace and correct it:
In the Name of Allah, the Beneficent, the Merciful. “The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers, and fear Allâh, that you may receive mercy.” (Al Qur’an, Surah Al-Hujraat, Verse: 10).

They help each other to avoid what God forbids and to observe their religious awareness at every stage in their life:
In the Name of Allah, the Beneficent, the Merciful.“O you who believe! Violate not the sanctity of the Symbols of Allâh, nor of the Sacred Month, nor of the animals brought for sacrifice, nor the garlanded people or animals, and others nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord. But when you finish the Ihrâm (of Hajj or ‘Umrah), you may hunt, and let not the hatred of some people in (once) stopping you from Al-Masjid-Al-Harâm (at Makkah) lead you to transgression (and hostility on your part). Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” (Al Qur’an, Surah Al-Maeda, Verse:2) .

      They carry out important tasks after shura, that is, consultation: In the Name of Allah, the Beneficent, the Merciful. “And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh¬hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allâh, certainly, Allâh loves those who put their trust (in Him).” (Al Qur’an, Surah Al-E-Imran, Verse:159).

    In the Name of Allah, the Beneficent, the Merciful. “And those who answer the Call of their Lord [i.e. to believe that He is the only One Lord (Allâh), and to worship none but Him Alone], and perform As-Salât (Iqâmat-as-Salât), and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.” (Al Qur’an,Surah Ash-Shura, Verse:38).

      They always witness truthfully and are just even if it is against their close relatives: In the Name of Allah, the Beneficent, the Merciful. “O you who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice, and if you distort your witness or refuse to give it, verily, Allâh is Ever Well¬Acquainted with what you do.” (Al Qur’an, Surah An-Nisa, Verse:135).

      Again, as mentioned in the Qur’an, a true Muslim follows the straight path. That means that he or she is faithful, honest, and just, is calm, lives to perfectly observe his or her religion and in guidance of reason. Pursuing the straight path can be understood as being absolutely truthful and honest in all circumstances, as well as embracing a moderate way of life that encourages good relations with everyone.

Peace and Reconciliation

     The Qur’an emphasizes peace and reconciliation as basic to all social and even international relations. As mentioned in the Qur’an, Paradise, which is the reward for the pious, is a place of serenity.  One of the ninety-nine names of God is Salaam, which means peace. Throughout history, Muslims have made every effort to establish peace and serenity everywhere in all divergent fields, only taking military measures when their enemies tried to hinder these efforts for humankind.

      Prophet Muhammad PBUH commanded us to maintain social solidarity and cooperation, to open our hearts to our fellows, and to help one another at all times. He said, “Do not cut relations between each other! Do not turn your backs on each other! Do not grow hatred between each other! O God’s servants! Become brothers and sisters!” Over the course of history, the general approach of Muslims has been supportive of maintaining peace, spreading an environment of serenity and trust, and constructing a civilization of love, compassion, and mercy to share with other people in peace.

     When the Messenger of God (Prophet Muhammad peace be upon him) explained Islam’s potential to contribute to safety and peace in society, he specified one goal in his time as the following: “A rider will travel from Sana’a (a city in Yemen) to Hadhramaut (a region in the southwest of the Arabian peninsula) fearing none but God, or a wolf as regards his sheep.” If we consider the troubles due to the extreme violence Muslims were exposed to both in the Medinan and Meccan periods, we can understand how meaningful was this message expressed by the Prophet. It does not include any desire for revenge against any person or any group; instead, it only expresses an ardent desire for a violence-free world for all.









    As documented in F. William Engdahl’s book A Century of War – Anglo-American Oil Politics and the New World Order, Britain’s interest in the Middle East was piqued when her leaders realized that oil would replace coal as the energy source of the future.

    At the turn of the century Britain had no first-hand access to oil and was dependant upon America, Russia or Mexico for her supplies. This was quickly understood as an unacceptable situation and through intrigues involving British spy Sidney Reilly and Australian geologist and engineer William Knox d’Arcy.

    Britain was able to secure drilling rights to Persian oil from Persian monarch Reza Khan. D’Arcy paid what amounted to $20,000 cash for rights to tap Persian oil until 1961, with a 16% royalty from all sales going to the Shah. The British company that Reilly persuaded d’Arcy to ally with then became known as the Anglo-Persian Oil Company, which was a forerunner of the mighty British Petroleum (BP).

    However, even with a supply of Persian oil, Britain was losing the race to secure Middle Eastern oil reserves to the Germans. In the years prior to World War I Germany had enjoyed an astonishing economic explosion and this was helped by her alliance with the Ottoman Empire which allowed her access to their vast reserves. In 1889 the Germans worked out an agreement to finance, through Deutsche Bank, a railway from Constantinople into Anatolia, and later in 1899 the final agreement for a complete Berlin-to-Baghdad railway was signed.

    The British made sure that this rail link was never completed through the use of her ally Serbia, which stood in the middle of the German alliance that included Austro-Hungary, Bulgaria and the Ottoman Empire. World War I is commonly understood as sparked by the assassination of the Austrian Archduke Ferdinand by Serbian assassins.

    Serbia did play a key part in World War I, but the conflict was not simply a result of this solitary event. The truth is that World War I was fomented by the British so that they could control oil, foreseen by their geo-strategists as the world’s most important emerging resource. (1)

    In 1916, at the height of World War I, the British worked out an agreement with France, Italy and Russia known as the Sykes-Picot Agreement that carved up the Ottoman Empire into Western colonies. This secret agreement created the arbitrary boundaries of what are today the countries of Jordan, Syria, Lebanon, Iraq and Kuwait.

    Britain would control the oil-rich Persian Gulf through Iraq and Kuwait and would also receive Palestine and Jordan. France would receive Syria and Lebanon, Italy was promised parts of Anatolia and some Mediterranean islands and Russia was to get parts of Armenia and Kurdistan.

    During the war Britain diverted more than 1.4 million troops from the Western Front to fight the Ottomans in the east. While the French lost 1.5 million dead and suffered 2.6 million wounded in the trenches the British gained victory after victory in the Middle East. After the war ended the British continued to maintain over a million troops in the area, and in 1918 the British General Allenby found that he was the de-facto military dictator over almost the entire Arab Middle East. (2)

    While T.E. Lawrence was directing the Arab revolt against the Ottomans on behalf of the British he had assured his Arab allies that Britain would honor their desires for independence, but after the war these promises were ignored. During the war the famous Balfour Declaration was also given.

    It was a letter between Lord Balfour and Lord Rothschild that promised official British endorsement of a Jewish state in Palestine. The plain fact is that the Arabs were cheated, betrayed and used in a British drive to gain control of the region that contained the world’s largest known oil reserves.

    In the fight against the Ottoman Empire the British gained the support of two important Arab leaders. The first was Hussein I of the Hashemite dynasty, a dynasty that traced a direct lineage back to the prophet Mohammed. He was the ruler of the Hijaz area that included Mecca and Medina and the British hyped his “holy” status to maximize his popular support.

    The second prominent Arab leader that the British eventually brought into the fold was Ibn Saud, the leader of the tribal Wahhabi sect of central Arabia. Ibn Saud used his British financing to enhance his position as a religious figure and to buy the support of the Bedouins.

    After the Ottomans were defeated and the Sykes-Picot and Balfour Agreements were revealed Hussein I realized the treachery that had defeated him and he abdicated his throne. His three sons Ali, Faisal and Abdallah then tried their luck at Arab rule.

    Prince Ali took over the Hijaz but lost it in 1925 in his clash with the forces of the British-supported Ibn Saud. The Saudis have ruled Arabia ever since. The biggest mistake Britain made was losing interest in the Saudis and the Arabian deserts, allowing Standard Oil of California to come in and purchase the rights to search for oil in Saudi Arabia for $250,000 in 1933 (3). Since that time the Saudi royal family has enjoyed a very special relationship with the United States.

    Prince Faisal, who had worked with T.E. Lawrence and conquered Damascus from the Ottomans, made a claim to rule French-governed Syria in 1920, but the French ended this attempt after just four months. Faisal then retreated to Britain and a year later he was recycled when he, a Sunni prince, was given the predominantly Shia territory of Iraq to govern as king. Faisal I ruled until his death in 1933. His son Ghazi ruled Iraq until he died in 1939, followed by Ghazi’s son Faisal II, the last king of Iraq, who was killed in a military coup in 1958.

    The Hashemite dynasty continues to this day only through the third of our trio of Hussein’s sons. Prince Abdallah was given the land of Trans-Jordan to govern in 1921 and as king he maintained a strong pro-British stance, despite the treachery displayed to his father.

    Abdallah understood that there was no future in contradicting his masters, and the British used him to check the fury of his own population as the British desire to establish a Jewish state in Israel came into focus. King Abdallah was killed in the Al Aqsa Mosque in 1951, and his sixteen year old grandson Hussein took the throne. King Hussein ruled until his death in 1999, and his son King Abdullah now rules the Hashemite Kingdom of Jordan.

    The main point that must be understood from the historical record, as it relates to the main focus of this article, is the cynical manner in which the religion of Islam has been used by the British Empire to further British political goals. In the book by Arab historian Said Aburish, A Brutal Friendship – The West and the Arab Elite, the author identifies three distinct phases of Islam’s relationship with the West within the 20th Century. (4)

    The first phase, according to Aburish, was the phase immediately after World War I. The Arab leaders had been cheated and betrayed, but they were still dependant upon the British to allow them any type of rule over the Arab masses.
    Ibn Saud was the leader of the Wahhabi sect, and the British acknowledged his influence as a religious figure and funded his conquest of all of Arabia.

    The Hashemites were the strongest traditional Arab force, but their back was broken when Ibn Saud threw them out of Mecca and Medina. In their “pity” the British then placed Abdallah and Faisal over Jordan and Iraq. These Hashemite princes were outsiders, to say the least, but the British played the religion card for all it was worth and justified their actions to the Arab people through the Hashemite lineage that traced back to Mohammed. Certainly any Arab would be happy to be ruled by a “holy” clan like the Hashemites!

    The British used Islam in Palestine as well when, in 1921, they engineered the election of their choice, Haj Amin Husseini, a descendant of Mohammed, to the post of Grand Mufti of Jerusalem. In Palestine almost all of the elite Arab families quickly found it profitable to be pro-British, and the Grand Mufti maintained this stance as well, at least up until 1936 when the imminent establishment of a Jewish Israel forced him to finally support the desires of his people. (5)

    Regarding the first phase of Islam’s relationship with the West Aburish writes, “All political leadership of the time depended on Islam for legitimacy and all political leaders were pro-British. Islam was a tool to legitimize the rule, tyranny and corruption of Arab leaders. To the West, Islam was acceptable; it could be and was used.”

    This phase of elitist domination of the Arab people, using Islam as the legitimizing factor, could not continue indefinitely. The force that rose up to counter it was secular Arab nationalism and it eventually revolved around the person of Gamal Abd-al Nasser of Egypt.

    This movement sought to free the Middle East from Western domination and at the same time it was cynical of the Islam that had been used so successfully to prop up and justify elitist rule. We will identify the second phase of Western-Islamic relations that began with the rise of Arab nationalism, but first we must take a brief historical look at Egypt
    1. Interview With Zbigniew Brzezinski, Le Nouvel Observateur
    2. “First Supplement to A Who’s Who of the British Secret State” LOBSTER magazine, May 1990
    “Pakistan’s Inter Services Intelligence in Afghanistan,” SAPRA INDIA
    There to the Bitter End, Anne Blair
    3. Zulfikar Ali Bhutto biography,
    “ISI and its Chicanery in Exporting Terrorism,” by Maj Gen Yashwant Deva, The Indian Defence Review
    3a. What Really Happened In Iran, Coleman, p.16, 1984 World In Review, 1-800-942-0821
    4. “The Real Story of the BCCI,” Bill Engdahl and Jeff Steinberg, EIR, 10-13-95
    5. Beaty and Gwynne, p. xv
    6. Beaty and Gwynne, p. 118



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