This book has demonstrated two principal constructs of social engineering for making the human mind when it comes to hijacking the religion of Islam. One witting, the other unwitting:
  • (1) How Islam is deliberately distorted and resemanticised for imperial mobilization by rulers and empires.
  • (2) How Islam is distorted by Muslims themselves due to the open endedness and impreciseness of some key verses of the Holy Qur'an which lends the Guidance intended to be conveyed to mankind in those verses to a plurality of interpretations, borne largely of socialized understanding, leading to multiple schools of thought and sectarian divisiveness.
Chapter 2 through Chapter 25 have painstakingly deconstructed the details of the former, scrutinizing a wide range of templates and case studies from both current affairs and recent history of imperial mobilization.
Chapter 1 has painstakingly examined the latter in an extended case study which takes up about a third of the book, Part-V of which is still work in progress.
In summary, chapters 2 through 25 have attempted to teach the public mind, the mass mind and their high-falutin scholars attuned to “United we stand” with the core narratives of power, how to parse Machiavelli and Newspeak being used by their rulers for extracting both their consent, and their blood tribute, for waging total war using “Islam” as the pretext. US President Barack Obama, speaking at the Pentagon Memorial Service in Arlington, Virginia on the 11th anniversary of 9/11, September 11, 2012, had carefully reminded the world public once again that it is “Islam” America is waging its lifetime of World War IV against: “I’ve always said that our fight is with Al Qaeda and its affiliates, not with Islam or any other religion,”. Today, “its affiliates” include “Sunni Islam's” new contribution to world menace, a borderless terrorist state the likes of which has not been witnessed since the passing of the Dark Ages and the Crusades, the “Islamic caliphate” or ISIS. “Shia Islam” under the supreme state leadership of its valih-e-faqih in post revolutionary Iran has of course always been ready to offer its own blood tribute to empire's “arc of crisis”. Its morbid record of internecine warfare surpasses all Muslim on Muslim violence in the annals of the twentieth-century, and now to be further surpassed in the twenty-first. For both “Islams” carefully nurtured in the top secret military laboratories of Western think-tanks like the Rand Corporation, blood is cheap, both theirs as well as their enemies. These two “Islams” are being staged into the theatre of the absurd for endlessly sustaining “imperial mobilization” on the solid bedrock of Muslim on Muslim violence.
Islam” never fails to deliver to empire. In yesteryear it was mainly to leave empire alone and to not interfere with the rulers – the “moderate Islam”, “seek Heaven Islam”. Today it is to actively help empire promote itself as the good guys, as the moral force in the world – the “militant Islam” and “revolutionary Islam”. Convince people of absurdities and you can get them acquiescing to atrocities, including offering their own blood tributes for a parcel in Heaven. Voltaire had expressed this Machiavellian design way back in the eighteenth century: “Those who can make you believe absurdities can make you commit atrocities.” Chapters 2 through 25 have tried to make the public mind become intimately aware of the vile absurdities it has been made to accept, and how the superlative narrative control and perception management system of empire actually works. The system harnesses the best talents worldwide, including from among the Muslims, our own house niggers. The implanted false beliefs have been diabolically augmented by real terror system manufactured by empire itself, as propaganda alone is often insufficient as the sole prime-mover of human motivation to lay down their lives for the cause of the patricians, and both together have been essential in mobilizing the public for World War IV globally. As the chapters unravel, there is, in point of fact, no “global war on terror” except as pretext for “imperial mobilization” to one-world government. The plurality of “Islams” and the plurality of “terror” and the plurality of narratives are only its best friends. All who have participated in any aspect of this deception, wittingly (as ideologues and mercenaries) or unwittingly (as useful idiot and stooges), are criminals. Being a fool, and becoming a tool in Machiavelli's hand, is also criminal. This book has demonstrated how the mind also easily fools itself into co-option when self-interest is at stake, and for which it seeks justifications and excuses. “I didn't know” is the best one ever invented! This book has endeavored to take that excuse away for the generations growing up in our epoch!
Timeless fables such as Nineteen eighty-four have surely captured this tortuous and dystopic reality far more engagingly than my little endeavor, which has humbly deconstructed the actual reality of Muslim blood tributes to their masters with far less wit and with much greater mental anguish. The harsh knowledge expatiated in my book, and the intellectual, emotional, and spiritual strength it has taken to continually endear myself to this subject for over a decade of activism, since the day of 9/11, has not failed to extract its own tribute!
The most pleasure I have had is in developing Chapter 1. This book-length treatise came about somewhat serendipitously as explained in Part-I. The chapter has grown organically over the past four years as the study deepened, and ripened, both in the mind and on the page. It could perhaps be better organized and condensed if composed afresh. In its current presentation despite its length, it is quite effective for anyone who wants to learn the path of inquiry, as opposed to someone who just wants to pluck the fruit. In other words, the study teaches the thought processes necessary for rationally deciphering and comprehending the Holy Qur'an by the logical mind. The journey itself is the destination --- a message that has come to be lost on the fast world. Robert Pirsig captured that journey for the modern mind in Zen and the Art of Motorcycle Maintenance.
Chapter 1 has demonstrated before the public mind that most difficult path of being objective about any matter that pertains to self. This especially includes religion but is not limited to it. The French philosopher known as Voltaire cited above, and quoted mainly by the modern literati for his treasury of pithy wisdom which often border on truism, such as “Man is free at the instant he wants to be”, is a tad harder to apply when the chains of servitude are internal. In the limit, it is a self-referential problem. Chapter 1 has provided the basic tools for a journey on that path. This journey is the sine qua non for overcoming both self-deception and artifacts of socialization.
Imagine Chapter 1 as that motorcycle journey and its length would only bother the child too much in a hurry to get home. Others, namely those who wish to learn how to fish, it cannot but help change their outlook on their own understanding of the religion of Islam --- a Book that needs accurate deciphering like a cryptogram. There is only one correct plaintext which the ciphertext carries in its secrecy envelop. Like any cipher, it can also yield a plurality of plaintext. But how do you separate the gibberish plaintext from the singular correct plaintext? The problem is compounded when the deciphering leads to multiple correct sounding plaintext which are in fact incorrect. This is a mathematical problem which even school children are familiar with as the simple substitution cipher which can produce both gibberish as well as meaningful sentences when deciphered but which are in fact not the one that was originally encrypted. In technical terms, this is called collisions. The collision-space of the Holy Qur'an is tremendously huge. There is no reference plaintext available today to compare it with. Meaning, the noble Prophet of Islam who as both its Messenger and its Exemplar, was mandated by the verses of the Holy Qur'an to be the final arbiter among his people of the correctly deciphered plaintext from all the other spurious versions, has been dead for fourteen centuries. And so, today, virtually every Muslim, scholar and laity alike, mufti and ayatollah alike, mullah and imam alike, among all Muslim sects without exception, gravitates to his or her own socialized version of the plaintext. This is a statement of fact based on empiricism. It is an observation beyond doubt. It is self-evident.
The singular lesson to learn from this book, if there is any lesson to learn at all, is that the latter aspect, the socialized religion of Islam as opposed to its singular plaintext understanding, is what principally enables the hijacking of the religion of Islam by empire. This too is an empirical fact. Only its public recognition is woefully absent. And that too is principally due to the willful social engineering of the pulpits by rulers from the very early spread of Islam to ensure that the Muslim public mind continues to misperceive the religion of Islam, continues to not obstruct and not interfere with the designs of the rulers who make their own heaven on earth while encouraging the public to seek their heaven elsewhere. This book has unraveled how that travesty transpires ab initio, from first principles, directly from the verses of the Holy Qur'an.
This scrutiny without prejudice, and akin to solving any technical or intellectual problem in engineering and science by first perceptively understanding the problem domain, has automatically pointed the way forward to its rectification. Though the engineered Solution Space identified in Chapter I Part-3 Section V appears very simple in its presentation, its implication can be far reaching. That is due to both its philosophical elegance as well as its practicability.
The solution, unsurprisingly, falls out of the Holy Qur'an itself. It is not my invention even though the abstractions used to explain it are. Even that I don't know how these occurred to me --- I think my formal education in computer science and mathematics as well as my engineering craft as systems architect building real world systems, must have helped in compartmentalizing the problem as explained in Part-II. My natural resistance to narrative control, and fascination with detective stories of Sherlock Holmes and Agatha Christie's Hercule Poirot since childhood, must have provided the necessary skepticism. But ultimately, as a Muslim, I do feel that there is a Power greater than me... and, not all mysteries can be explained in a lifetime. This book being one of them. Before 9/11, I could not even imagine I'd write a book of resistance, or stand up to liars and the deception of rulers, or fight back. I do not know or understand the source of that fighting spirit, but it is the same spirit which endears me to this intellectual labor of love.
The proposed solution space is simple enough an intellectual exercise that even a high school student can undertake it on her own. It will surely transform her. From classrooms in Sunday schools to pulpits pursuing the inquiry at their appropriate levels of introduction and audience acumen with even a modicum of seriousness will surely transform society.
It is not that we do not now understand how to begin rectifying the noise and distortions accumulated over fourteen centuries of imperial mobilizations and self-serving incestuous self-reinforcements. The impediment is that no pulpit and no ruler has the will to alter the existing paradigms of power due to their own narrow self-interests. Status quo confers power and authority upon them. Which pulpit and which pope would like to admit to their flock that much of what they believe actually comes from pages outside the Holy Qur'an written by ordinary people just like them? If these scribes of history are presumed to be super pious and super holy men then so what? They are still not named as authors to go to in the Holy Qur'an to understand the Holy Qur'an! The paradoxes examined in the study are shocking enough by themselves even for the learned mind. Imagine the cognitive dissonance in the public mind! It will take a great deal of wise social annealing to not create public discontent and it is not readily apparent what altruistic forces of truth and integrity exist in any society today to deal with it.
Consequently, as a first baby step, it is really up to individual people, ordinary people, to take up that gauntlet of examination on their own. They will receive no help from their pulpit, from their ullamas, any time soon. Just the act of their asking that question and persistently seeking answers in any kind of voice will easily get them ostracized from their community. Anyone bold enough to undertake it in any country flying the flag of Islam can see themselves permanently retired, early.
All these sectarian constructs that encourage “following” their respective popes lest the laity might sin if he uses his own head, are the first real impediment to this transformation. I do not foresee it happening voluntarily or naturally. The forces of social engineering in every society will always prevent it. To overcome this behavior control that remains anchored in narrative and thought control, will require an equally powerful and opposite force which can liberate Muslims from their pulpits. These revered pulpits of “Islam”, irrespective of their particular parochial school of thought and flavor of sect and dogma, remain as bound in shackles put on their ethos by the venerated scribes of history as in earlier generations. That is the best case scenario, when the pulpit is only beholden to its own socialized ethos and no Machiavellian forces are controlling it. The more real situation is that empire will always stand in the way of any real transformation. Principal rulers and their power-brokers will continue to purchase and define pulpits, scholarship, communication systems, education systems, political systems, and also surrogate rulers and vassals.
Top down transformation is virtually impossible in the reality of Machiavellian power today and its infinite ability to preempt, corrupt, and co-opt. Serendipity of course can always strike early – but one can hardly bank on it!
The insurmountability of the problem is perhaps why the mind so easily inclines towards the superstitions of the Last Days. The 1.6 to 2 billion Muslims are not unique in that respect. We have a vastly superior precedent set for us by the 3 billion Christians also waiting for their particular flavor of the Last Days. The Jews are in a similar boat, awaiting their own savior. This has become a self-fulfilling prophecy in every Abrahamic generation from time immemorial since the rulers also prefer that the masses continue their Waiting for Allah!
Short of a benign superpower driving transformation for the welfare of humanity, it may happen organically only in a new society, in new generations, and new civilizations coming to Islam, or on another planet when man reaches there, whence the guidance of the religion of Islam will surely spread primarily from the text of the Holy Qur'an, and not from books of narratives and histories penned by the hand of the holy man which have become their own religion.
As the final thought before closing, it bears restating that this is not a book of faith. It is a work of intellect by an ordinary student of truth searching for truth in all matters with the few neurons that he has been gifted with. All matters are related, and interlinked, and never merely the sum of its components. The whole is often greater than the sum of its parts. Understanding the making of the human mind takes insight into that greater whole some of which takes more than just the five quantitative senses to perceive. It is the distinction in the famous Western fable of Star Trek between Mr. Spock and Captain Kirk. It is perhaps apropos to revisit the insightful observation of physicist Max Planck quoted in the opening chapter of this book:
Modern physics has taught us that the nature of any system cannot be discovered by dividing it into its component parts and studying each part by itself, since such a method often implies the loss of important properties of the system. We must keep our attention fixed on the whole and on the interconnection between the parts. ... The same is true of our intellectual life. It is impossible to make a clear cut between science, religion and art. The whole is never equal simply to the sum of its various parts.
As one of my youngsters once put it to me after carefully scrutinizing all the evidence I had put before my children on a case that I had been working on, in paraphrase: “you asserted that if I followed the trail of evidence you are presenting, I'd reach the exact same conclusion as you. But I don't.” I responded, rather taken aback since we were role playing a hypothetical court room scenario and I had specifically asked that my entire analysis be judged solely on the evidence before them and not on their own knowledge or beliefs about it; it was my way of sanity-checking the completeness of the evidence for a report I had written and I thought I had presented my entire case with Mr. Spock's pristine logic: what if future history, meaning, future confessions, revelations from declassified state secrets as Zbigniew Brzezinski's on how he caused the Soviet Intervention in Afghanistan in 1979, or under victor's justice as was administered to the leaders of Nazi Germany at Nuremberg in 1946, etceteras, bears out the whole truth that the evidence already before the public today reveals to me? My youngster's prompt reply, and I quote it from memory almost verbatim for I have never forgotten it: “then I will think that you had remarkable insight into the matter.”
So much for compartmentalizing any matter into logic vs intuition. Knowing for oneself and proving to others are entirely different things. Even in science. We can see that in Global Warming for instance, or how the WTC towers, especially building 7, could collapse or decimate into dust so catastrophically. Which is why this book is only the intellectual journey in a domain where intuition and insight based on what has gone before are most crucial in averting the same history from transpiring again. This book is neither the first word on the subject of understanding the whole, nor certainly the last. Only accept from this humble endeavor what you cannot refute. I quoted the mind of Socrates using the words of an English playwright* at the very beginning of this book in the Preface, and I would like to also bid the reader adieu with the same invitation:
Agree with me if I seem to you to speak the truth; or, if not, withstand me might and main that I may not deceive you as well as myself in my desire, and like the bee leave my sting in you before I die. And now let us proceed.’
Thank you.
Zahir Ebrahim
California, United States of America
April 17, 2015

Footnote * Classicist Edith Hamilton, via historian Eustace Mullins' The World Order, Foreword, 1985

Afterword First Published April 07, 2015
Last Updated Friday, April 17, 2015 06:00 pm 3527

Hijacking the Holy Qur'an and Islam 2015 2nd Edition