http://onlinejournal.com/artman/publish/article_3604.shtml

In a July 16, 2004 article, Mossad spies’ jailed over New Zealand passport fraud, David Fickling of the Guardian reported, “The prime minister of New Zealand angrily denounced Israel and imposed diplomatic sanctions on it after two suspected Mossad agents were jailed for six months for trying on false grounds to obtain a New Zealand passport. The plot, which involved obtaining a passport in the name of a tetraplegic man who had not spoken in years, provoked a furious reaction yesterday.”

Peace Researcher editor Murray Horton in a March 2006 article, Israel Apologizes to NZ For Bungled Mossad Passports, noted what he had reported in his March 2005 article, Mossad Spies Imprisoned In New Zealand: Our Passports Valued For Use By Israeli Covert Killers, that “in 2004, New Zealand authorities became aware of a covert operation mounted by Israel’s external intelligence agency, Mossad, to secure NZ passports (which are keenly sought after by those who seek hassle free entry to most countries. Mossad has a long track record of using fraudulently obtained passports of friendly counties, such as Canada, for its agents to commit crimes, including several murders, in countries throughout the world).

”The spy ring consisted of at least three Mossad agents working from Australia (it later emerged that Australia secretly expelled an Israeli diplomat as a result of this scandal in NZ) and one New Zealand Jew. The ringleader, a Mossad agent, and the New Zealander got away to Israel. The two other Mossad agents, Eli Cara and Uriel Kelman, were arrested in the act of accepting delivery of a fraudulently obtained NZ passport.

“They duly pleaded guilty to a single charge and served three months of a six month sentence before being deported back to Israel. They were also each ordered to make a $50,000 payment to the Cerebral Palsy Association, as they had sought the passport in the name of an NZ cerebral palsy sufferer.”

‘Deep Throat’ in Iraq

According to a reliable source, these Mossad agents fraudulently obtained New Zealand Passports then showed up in Iraq. That source’s source is inside the G2 Intelligence section of one of the commanding armies in Baghdad. Some of the solders caught these Mossad agents with the New Zealand Passports on them. The Mossad agents were subsequently ordered to be let go.

Our source talked with members of the 3rd Infantry Division and 4th Infantry Division who nailed the Mossad agents and ordered they be let go. As a result, when these US Army personnel returned to the US, they left their army careers and refused to serve the likes of George Bush and Israel. What could their deeper reasons possibly be?

Could it be that in fact the Mossad agents were caught with high-powered sniper rifles, killing American soldiers to ‘aid and abet’ the illusion that America was fighting a legitimate war in Iraq.

These Mossad agents were caught with IEDs (Improvised explosive devices), according to our source, and very sophisticated detonation devices to kill American soldiers and otherwise launch “terrorist attacks” wherever they wanted those bombs to go off.

Some of these “terrorist bombers” did not even know they had a bomb in their cars. It was planted by Mossad and then detonated when and where they wanted it go off to kill as many as they could. Some Iraqis noticed their cars were not handling right and stopped to find out what the problem was.

The problem was they were driving a bomb, not just a car, but they were not terrorists. They had been set up to be terrorists when the Mossad had the vehicle where they wanted it to be.

Additionally, some of these Mossad agents were at Abu Ghraib prison, torturing Iraqis right along with US soldiers who had crossed that line under orders from Bush and Rumsfeld. Some of those held at Abu Ghraib, later released, had their cars rigged to go off wherever, whenever the Mossad wanted them to go off. In short, the Mossad was invited in to show American soldiers how to torture Arabs. (See Paul Craig Roberts Are You Ready to Face the Facts About Israel?)

But these Mossad agents were caught red-handed by US solders, just as the British SAS soldiers were caught with a carload of IEDs and detonation devices doing the same awful thing in the Basra area. Both sets of events were hushed up by the corporate media.

Bottom line, resign

Career US soldiers, the source reports, came home after these events and resigned, refused to reenlist or extend enlistments to serve in the US Army, given the above events they witnessed. What they saw obviously sickened their stomachs and souls, especially that a purported ally of the US would send in their Mossad assassins to kill US soldiers. This was done solely to perpetuate the illusion that George W. Bush and his Zionist pals were conducting more than an obscene scam with the Iraq war.

Our source would take solace, great solace, if those men and women who witnessed any of these events would step forward and blow the whistle, especially on the cabal of ruthless Mossad aggents who killed American soldiers.

Jerry Mazza is a freelance writer living in New York City. Reach him at gvmaz@verizon.net.

hazrat mirza tahir ahmad documentary 4th khalifatul masih of ahmadiyyat (renaissance) islam — 4th caliph of the promised messiah

Huzur gave a discourse on the guardianship of the Holy Qur’an in his Friday Sermon. One of the Divine attributes is Al Muhaimin (the Protector). The word has been translated by various Lexicons as One Who is a Guardian, One Who keeps others away from fear. It is also translated as Trustworthy; a Being that watches over people’s affairs and is their Protector. In the Holy Qur’an the word ‘muhaimin’ is cited to describe the Qur’an, and terms it as ‘muhaiminan alaihe’, i.e. ‘guardian over the earlier scriptures’. Further explaining the word Muhaimin, Huzur said ‘muhaiminiat’ is that station where a person likes nothing save the Being of Allah.

The word Muhaimin is cited in the Holy Qur’an twice, once in Surah Al Maidah and another time in Surah Al Hashr. In Surah Al Maidah it is used for the Qur’an calling it ‘muhaiminan alaihe’ which signifies that the Qur’an will testify the truth of the former scriptures. Huzur said indeed each and every word of the Holy Qur’an is the truth, is from God and verifies the earlier scriptures. Huzur said only those aspects of the earlier scriptures are correct which the Qur’an verifies. In Surah Al Maidah by calling it ‘muhaiminan alaihe’ Allah has assured the safeguard of the Qur’an although at another juncture (15:10) it is clearly stated that Allah Himself will safeguard the Qur’an.

Huzur said whether they acknowledge it or not a large section of people (outside Islam) who are interested in religion admit that their scriptures are not in their original form. This is because their teachings were not put in practice completely. They also acknowledge that the Qur’an is in its original form, though some among them are trying to raise doubts about this but they have not been able to prove anything. This gives the Qur’an distinction over the earlier scriptures. It also signifies that the teachings of the Qur’an are for all times and in accordance to the situation of each time and era it unfolds wonders for those who reflect on it. This is not just on national or communal level but also comes true for individuals who believe in it and strive to benefit from it. Huzur said in order to seek real benefit from the Qur’an one has to abide by its commandments completely, this strengthens one’s faith and enables one to seek the beneficence of the Divine attribute of Al Muhaimin.

Indeed Allah says in the Qur’an ‘vie, then with one another in good works’ (2:149 & 5:49). Huzur said one has to impose these good works on oneself in order to put the teaching in practice or try and put it in practice. The Surah Al Maidah verse infers in the beginning that the earlier people forgot the teaching that was brought to them, as a result there was alternation and tempering in their scriptures and they were deprived of Divine favours. Had this not been the case the Jews and the Christians would have believed in the Holy Prophet (peace and blessings of Allah be on him). Certainly there is no alternation in the Holy Qur’an; firstly it is safe in its textual form, secondly hundreds of thousands of people have it committed to memory. It has also been safeguarded through time by the various mujaddads (reformers) at the top of each century. After the advent of the Promised Messiah (on whom be peace) Allah further manifested the luminous aspects of this teaching. There is no question of this teaching being distorted, however people do get perverted. This is why it is said that one would be in the protection of the Qur’an if one puts its teaching in practice. As it is a guardian, each decision should be in accordance to it.

Huzur cited verses 58 to 62 of Surah Al Mu’minun (23:58-62). The translation reads:

“Verily, those who, out of fear of their Lord, always stand guard against sins.

And those who believe in the Signs of their Lord,

And those who ascribe not partners to their Lord,

And those who give what they give while their hearts are full of fear because to their Lord will they return –

These it is who hasten to do good works, and these it is who are foremost in them.”

Huzur said in these verses some of the qualities of believers are cited. Most significantly worldliness is not their aspiration, for them the most significant search is the search for Allah. They are in awe of Allah and owing to the Divine connection that they aspire to, they put all the commandments in practice. They are reminded of Allah at all times and before every thing that they do, they strive to develop their faith and they have belief in every prophecy of the Holy Qur’an.

Huzur said in the current age the advent of the Promised Messiah (on whom be peace) is a Sign among those Signs and prophecies. Majority of Muslims today, despite reading the prayer of guidance for ‘The path of those on whom Thou hast bestowed Thy blessings’ (1:7) due to their rejection of one who was commissioned and sent by God seem to be treading the path of those who incurred Divine displeasure and who went astray. Huzur said in the current age – in accordance to the prophecy of the Holy Qur’an - one’s belief is completed only by accepting the Promised Messiah (on whom be peace).

Huzur said it is stated in Surah Al Jummah (chapter 62) that in the latter-days there would be a lot of subtle shirk (associating partners with Allah) among Muslims. They would be more interested in and attracted to the affairs of the world and like the Jews and the Christians before them they would have forgotten their teachings. Huzur said today we see majority of the world of Islam on these lines. We too need to self-examine and self-reflect lest we are deceived by our nafs (self). Huzur said there are those who do good works and spend their wealth openly in the way of Allah, yet they are conscious if they come up to the mark. This further enhances their piety and this alone brings one in the refuge of the One God Who is Most Exalted. It is the obligation of each believer to have a perception of Divine attributes.

The Holy Prophet (peace and blessings of Allah be on him) enjoined that if one read the last verses of Surah Al Hashr (59:23-25) and passed away on the day one would go to Heaven. The translation of the last three verses of Surah Hashr referred to here reads:

He is Allah, the Creator, the Maker, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise.”

Huzur said that simply reciting these verses does not bring about salvation. Indeed recitation is good but it should always be remembered that while the objective of man’s creation is worship of God, there is some worship of God which has been cursed because it is done for pretentious purposes or is not from the heart. Therefore merely reciting these verses would not bring about salvation, unless they are reflected on and pondered over. If Allah is glorified with complete sincerity only then does one advance in piety. Huzur said it is Knower of the seen and the unseen God to Whom is our return.

One Who cannot be deceived. Therefore to derive benefit from the blessings inherent in His attributes each act of ours should be to seek His pleasure while having His awe and fear in our hearts. We should reflect on all this and should aspire to attain this station and when one strives for this and reads the verses of Surah Al Hashr with this mindset one will find God’s love. May Allah enable everyone to do so.

The Promised Messiah (on whom be peace) said that when one attains true belief one find pleasure in doing good works and one is given insight and spiritual cognisance. Then one offers Salat as Salat is worthy of being offered. One is weary of sin and finds a particular fervour in one’s heart to express the greatness and the glory of Allah and His Messenger. Such a belief does not even stop one from being placed on the cross like Jesus (on whom be peace). When one attains such a station of faith, it is then that Allah becomes one’s Protector and Guardian and even brings one down from the cross. Only those who possess complete faith are shown such wonders.

Huzur prayed that may Allah make each one of us perfect in our faith and may we, having an insight and perception of the Divine attributes, always advance in piety, and continue to witness Allah’s succour and help while remaining in His protection.

Huzur announced the sad news of the passing away of two young men of Qadian. Wasim Ahmad, who was 21 years old, a Moosi and a Jamia student was drowned while swimming in a canal. Huzur said he was a very proficient swimmer and was an expert at swimming in the sea. It seems he suffered an injury during swimming and as there was no one around he passed away. The other student Hafiz Ather Ahmad was a 19 year old student of the Jamia. He was travelling with his family when a heavy tree fell on their vehicle and he passed away on the spot. May Allah forgive them both and elevate their status. Huzur said he would lead their funeral Prayer in absentia after Jummah.

hahaha!

surprise! MORE zio-goons behind this:

http://news.bbc.co.uk/2/hi/europe/7496038.stm

In Switzerland some 115,000 people have signed a proposal to ban the building of minarets.

The campaign is being organised by the right-wing Swiss People’s Party (SVP), the largest party in parliament.

Under Swiss law, a group can request a national referendum if it manages to collect 100,000 signatures.

The SVP claims the minaret is not needed for worship, but is a symbol of Islamic law, therefore incompatible with the Swiss constitution.

Islam, they say, “places religion above the state and… completely contradicts the federal constitution”.

(LMFAO)

Polarisation

The campaign wants to force a nationwide referendum on the issue which, under Switzerland’s system of direct democracy, would be binding.

The country’s Foreign Minister Micheline Calmy-Rey has said the government will oppose the text.

The Federation of Churches also called the move “inappropriate”.

“Polarisation is a bad thing. We should be working on integration,” it said in a statement.

The move has shocked Switzerland’s 350,000 Muslims, many of whom have been campaigning for decades for more recognition for their faith.

In theory, Switzerland is a secular state, whose constitution guarantees freedom of religious expression to all.

In practice, however, correspondents say that mosques in Switzerland tend to be confined to disused warehouses and factories.

Across the country, there are only two small minarets, one in Zurich and one in Geneva, neither of which can be used to make the call to prayer.

In Switzerland’s capital Bern, the largest mosque is in a former underground car park

interesting:

http://www.foreignpolicy.com/users/login.php?story_id=4177&URL=http://www.foreignpolicy.com/story/cms.php?story_id=4177

In 1988, the war being waged by the mujahideen against invading Soviet forces in Afghanistan was at its peak. Looking for inspiration for their struggle, the Muslim fighters needed an intellectual foundation and a practical guide for their endeavor. So 38-year-old Egyptian doctor Sayyed Imam al-Sharif filled the void, publishing his first book, The Faithful Guide for Preparation. As head of Egyptian Jihad, a group that had been distinguished by militant jihadi thought and tactical violence since its inception, al-Sharif was concerned with the proper philosophical and religious underpinnings for conducting holy war. And he was well placed to offer advice: Among the jihadists in Afghanistan and Pakistan at the time, he was the most deeply versed in Islamic law and theology. The book became the first of its kind to lay a systematic foundation, with roots in Islamic law, for the work in which the mujahideen were engaged. Its impact was huge: Even today, it remains a seminal text for new recruits to various jihadi groups around the world, including al Qaeda. The book cemented al-Sharif’s status as one of the most prominent ideologues of the global jihadi movement.

Five years later, al-Sharif followed it up with The Compendium in Pursuit of Noble Knowledge—a massive, 1,100-page work that reflected the author’s militancy and zealotry. It is no exaggeration to say that it established the theoretical, doctrinal, and legal foundation of the jihadi movement, not only in Egypt but everywhere. The book was a product of its time and the author’s own circumstances. The war in Afghanistan had ended with the defeat and withdrawal of the Soviets, and the time was ripe to develop a comprehensive theoretical basis for jihadi action in the future. By then, the author had left Egyptian Jihad as both commander and member, having accused his brethren of failures of leadership following the arrests of hundreds of members in Egypt. He was replaced by his comrade Ayman al-Zawahiri and became free to devote himself entirely to his scholarly theological work. He made his way to Yemen, where he lived freely until October 2001, when the Yemeni authorities arrested him following the September 11 attacks. Then—perhaps because of his arrest, perhaps because of the ferocity of the attacks themselves—al-Sharif apparently began to see things differently. In several statements following 9/11, he declared that the attacks were extremely damaging to Muslim interests, and he held Osama bin Laden and Zawahiri responsible. Already, the Egyptian authorities had tried al-Sharif in absentia in 1999 and sentenced him to life imprisonment. In 2004, the Yemeni authorities turned him over to Egypt to serve out his sentence.

But, rather than quietly fade away and allow his former followers to remember him as a captured martyr, al-Sharif (also known as Dr. Fadl) stunned the jihadi world in November with the publication of the slim Wathiqat Tarshid Al-‘Aml Al-Jihadi fi Misr w’Al-‘Alam (Document to Rationalizing Jihadi Action in Egypt and the World), in which he revises—indeed, reverses—many of the legal judgments he laid out in his two previous books. This book comes at a time when major jihadi religious groups are already engaging in a thorough reconsideration of their philosophy and violent pasts. Al-Sharif’s new work is forcing the overwhelming majority of Egyptian Jihad members to reckon with his new message. Given al-Sharif’s reputation and the influence Egyptian Jihad has exercised over the international jihadi movement, the work will likely resonate far beyond Egypt’s borders.

Like his previous two books, the Document to Rationalizing Jihadi Action is the product of both personal and public circumstances. Since Sept. 11, 2001, violent clashes between jihadi groups and the authorities have become a marked feature of our world. For al-Sharif, these clashes have been accompanied by violations of the legal Islamic concept of jihad that have harmed both Islam and its adherents—and about which he could not remain silent. With this text, al-Sharif draws on the experience and insight of a practiced sheikh to review his long history in the jihadi world. With the approval and support of his colleagues in Egyptian Jihad—the majority of whom support his new stance—he wrote the document to “rationalize” or “guide” the practice of jihad, whose correct meaning many of them have spent their lives searching for.

Published from jail and serialized as 15 parts in two major Arab newspapers, Al-Jarida and Al-Masri Al-Yawm, al-Sharif’s book repudiates what he calls “grave violations of Islamic law” that accompanied several Islamist movements’ forms of jihad. These acts include murder based on one’s nationality, the color of one’s skin, or one’s religious beliefs, and the wrongful destruction of property. The author explicitly states that such violations are “cause for disappointment in this world and shame and censure in the next,” because “nothing incurs the wrath and rancor of the Lord like the unjust shedding of blood and destruction of wealth.” Al-Sharif forbids attacks of any kind on tourists or foreign residents in Muslim countries, arguing that tourism is a legitimate act in Islam. In contrast to al Qaeda, al-Sharif forbids Muslims from engaging in any acts of violence in the foreign countries in which they live or visit, ruling that it would be a betrayal of the permission given to them by these governments in the form of a visa. Indeed, al-Sharif even forbids Muslims in foreign countries from breaking any national laws. Through such judgments, the author redefines the relationship between the West and resident Muslims in terms that differ radically from those of contemporary jihadists. In more than one section, he also stresses the absolute prohibition on the attack and murder of civilians, whether in Muslim or non-Muslim countries, and even in cases of war.

But particularly notable for a man whose thinking laid the groundwork for a radical Islamist uprising in Egypt, the author forbids taking up arms against Muslim rulers. He cites the heavy losses his own group inflicted on Egypt’s society, state, and jihadi groups themselves. The sheikh completes his rejection and his critique of the ideas and practices of al Qaeda and similar groups with the declaration of a general rule: “Those who identify themselves as Muslims cannot be harmed because of sectarian differences.” Here he has in mind the murder of Shiites, which represents a fundamental break with the practices and thought of al Qaeda, especially in Iraq. In several sections, al-Sharif launches a stringent attack on groups in the orbit of al Qaeda for deviating from the correct rules for jihad, accusing them of exploiting the enthusiasm of Muslim youth and sending them to their graves or prisons by convincing them to engage in acts that fall beyond a reasonable interpretation of religion.

In the end, al-Sharif reveals his newly redefined conception of jihad, which he still believes is one of the most noble practices in Islam. Yet, he sees it as defensive rather than offensive; every community has a right “to defend itself against aggressors. If this is a natural right upon which everyone has agreed, for Muslims it is a religious duty.”

Of course, it was to be expected that some jihadi circles would raise objections because the author and his supporters among Egyptian Jihad are in prison. Zawahiri himself accused al-Sharif of being coerced into changing his ideas. Al-Sharif, however, claims his new thinking is his own, and he issued a statement last year that cited important historical examples of prominent Muslim scholars and clerics who had written their major works while in prison. In December, Zawahiri again released a speech discussing al-Sharif’s new work, promising that al Qaeda would soon issue a “detailed response.”

Internal squabbles aside, this book should matter to those who long to understand the roots and nuances of jihadi thought—and how to curb it. In all likelihood, it will prompt a state of unprecedented confusion within the ranks of the international jihadi movement, starting with al Qaeda. In fact, it is more likely that al-Sharif’s views will have a greater impact within al Qaeda than on the newer jihadi groups: Members of the former are more familiar with al-Sharif’s work and have already been influenced by him, whereas the newer groups follow the thought of other contemporary ideologues more closely. Whether such splintering ultimately makes the world more dangerous remains an open question. One thing is certain, though: Having such an important leader so publicly diverge from this violent movement and its vision can only be a victory for the civilized world.