Anti-Myth Revelation Industrial Complex | Desert Narrative Demolition | Sanctified Fiction Exposer | Deprogramming the Sacred | Divine Delusion Mortician
Mars
Joined May 2025
- Tweets5.2K
- Following619
- Followers1.8K
- Likes16.8K
Pinned Tweet
Gue gak butuh bantuan tuhan versi kalian
Gue pernah ada di posisi kalian mengkonsumsi dongeng yang sama, takut sama 'ancaman' yang sama. Tapi bedanya, gue memilih untuk UPGRADE AKAL.
Gue milih jadi 'Kafir yang Bangga' karena sekarang gue punya otoritas penuh atas logika gue sendiri. Gue nggak perlu nunggu 'ayat' buat tahu mana yang bener, gue punya DATA, FORENSIK, dan SEJARAH.
Kalau Islam sampai ke zaman sekarang, itu bukan 'Kuasa Tuhan', itu cuma hasil dari sistem yang melarang orang buat berpikir kritis selama 1.400 tahun. Begitu akal dicolok ke internet dan sains, sistem kalian langsung Error 404.
Stay in your cage, I'll enjoy the view from the high ground
Nemu di jalan:
Silakan untuk Para Ukhti Khaira Ummah yg sedang cari pendamping Pria Tampan + Mapan dan Islami
Saran aja:
Kalo masih sayang nyawa lbh baik jgn daftar, Pria yg beneran "mapan dan tampan" secara sosiologis akan manfaatkan jaringan sosial berkelas, institusi profesional/ perantara keluarga terhormat. Bukan tempel iklan di gardu Fiber Optic jalanan publik berdampingan - iklan sedot WCd+ pinjaman cepat
Apa sih yg gak bertentangan dgn Islam?
Terompet
Aurat
Musik
Alkohol
Ucapkan salam ke kafir
Bank - riba + gharar
Ironisnya masih manfaatkan hak kebebasan berpendapat, platform media sosial buatan Kafir, kalo seluruh sistem luar Islam dianggap "kafir/bertentangan", logically mereka harus mundur total dari seluruh fasilitasi dunia modern
Kalo wajib diturutin OS Islam, Hampir Semua Elemen Hidup Islami Anda Hari Ini Juga Bertentangan.
🧵
I once thought Martin Luther might have had a clinical disorder (bipolar), but historical records suggest he acted as a purely pragmatic politician, using theology as an instrument for power brokering.
Early 1520s:
Luther wrote *Erklärung der 95 Thesen* (Explanation of the 95 Theses):
He argued against fighting the Turks, claiming they were the "Scourge of God"—a divine rod used to punish the Pope for selling indulgences. If the corrupt Pope were punished by the Turks, that would be God’s justice. Furthermore, participating in a Crusade would imply acknowledging the Pope’s authority—even though Luther had just declared the Pope to be the Antichrist.
1529: Suleiman led an army of approximately 120,000 troops to lay siege to Vienna. The threat was no longer directed at Rome, but at Wittenberg, Saxony—the very territory of the princes who had hidden Luther at Wartburg. If Vienna fell, the path to Germany would lie wide open.
Within six months, Luther produced two pamphlets:
*Vom Kriege wider die Türken* (On War Against the Turks, 1529)
*Heerpredigt wider den Türken* (A Sermon Against the Turks, 1529)
His argument: "Now, war is mandatory! But this is not the Pope’s war; it is the secular Emperor’s war. Same enemy, different label."
This shift occurred because the party under threat was no longer his adversary, but his own patron—Frederick the Wise, who had protected him from suffering the same fate as Jan Hus, who was burned at the stake in 1415.
During the Peasants' War (1524–1525), 300,000 peasants invoked Luther’s principle of *Sola Scriptura*, asking: "If we are free before God, why must we remain slaves to landlords?" Initially, Luther supported them in his *Ermahnung zum Frieden* (Admonition to Peace).
However, once the peasants began burning the castles of the princes who supported him, Luther immediately wrote *Wider die mörderischen Rotten der Bauern* (Against the Murderous, Thieving Hordes of Peasants), declaring: "Stab, strike, strangle—kill them just as one would put down a mad dog." Around 100,000 peasants died at Frankenhausen, and Thomas Müntzer was beheaded.
Regarding the Jews—in 1523, Luther wrote *That Jesus Christ Was Born a Jew*, taking a gentle tone and hoping that Jews would embrace his "pure" Gospel, which he contrasted with the "wicked" Catholicism.
The Jews did not convert en masse; some even engaged in counter-arguments. Twenty years later, Luther wrote *On the Jews and Their Lies*, calling for synagogues to be burned, property to be seized, and Jews to be expelled—all because his pride had been severely wounded.
Meanwhile, in 1571, Pope Pius V assembled a Catholic fleet—comprising forces from Spain, Venice, and the Papal States—to confront 200 Ottoman ships at Lepanto, thereby saving Europe.
In contrast, what the Protestants did was this:
The Schmalkaldic War:
German Protestants took up arms against the Catholic Emperor Charles V, who was, at the time, attempting to hold back the Ottomans at the border. Moritz (Maurice)—dubbed the "Judas of Meissen" by his fellow Protestants—was a Protestant prince who defected to ally himself with the Catholic Emperor Charles V during the Schmalkaldic War, all to destroy his own cousin, Johann Friedrich. His reward? Moritz secured the title of Elector and the territory of Saxony! This act of double-betrayal, carried out between 1546 and 1552, serves as the clearest evidence of the doctrine of *Sola Ego* ("Self Alone")—a pursuit of territorial expansion cloaked in the mantle of the Reformation. (I shall discuss this further elsewhere.)
It is proof that, among the princes of the Reformation, territorial ambition far outweighed any dogmatic loyalty.
Protestants conveniently ignore the fact that the "Reformation" was launched with the help of secular rulers at a time when the Catholic Church was busy defending Europe from the Ottoman Turks (Muslims). The Protestants left the defense of Europe to the Catholics and exploited the situation for their own advantage.
Pope Pius V mustered a navy from Catholic countries to defeat the Muslims in the Battle of Lepanto in 1571, while Protestants worked against the Catholic Church in Europe.
In short:
The Catholics shed their blood at Lepanto, and at the gates of Vienna in 1683—where Sobieski descended from the Kahlenberg, crying out, *Non nobis Domine* ("Not unto us, O Lord").
The Protestants, meanwhile, used their strength to fight fellow Christians (the Catholics) within Europe, all while enjoying the security provided by those very Catholics, who stood guard at the gates.
It was a form of inconsistent, bipolar behavior—whereas Luther, by contrast, was consistent:
"As long as my teachings are secure and my sponsors are safe, I am an idealist. But the moment my sponsors are threatened, or others reject my teachings, I become an executioner."
This was no mental disorder.
*Hier stehe ich, ich kann nicht anders* ("Here I stand, I can do no other")—it sounds like the declaration of a martyr, but to me, it implies: "I cannot be wrong; therefore, the world must adapt to me."
Faith can be engineered from the pulpit, and emotions can be manipulated through rhetoric—but the archival records of the 16th century cannot be altered. The Schmalkaldic War proves that without the swords of German princes—men hungry for land and wealth—the movement of 1517 would never have survived. When one examines primary sources in the archives, theology steps aside, and raw political ambition takes center stage!
This act did not emerge from a vacuum—it was nurtured by centuries of supremacist texts and the enabling of sectarianism.
Hadith Bukhari 25:
"Umirtu an uqatila an-nas hatta yashhadu..." ["I have been commanded to fight the people until they testify..."]
No one simply wakes up in Karak, grabs an AK-47, travels 120 km from Amman to the village of Hmood, enters St. George’s Church during a funeral, and shoots seven mourners—all out of mere "whim" or for "economic" reasons.
Human rights activists and social media celebrities suddenly find their "batteries running low" whenever the victims of a massacre happen to be Orthodox Christians in the Middle East.
Human rights have become a selective commodity. When the victims are *kuffar* (infidels)—Syahrul Barriyah—the global machinery of activism, usually so vocal, falls completely silent.
What I’d like to know is: where are the records of a "Council of Sola Scriptura" from before the 16th century? Keep in mind that *digi.vatlib.it* is open to the public—in fact, even Protestant scholars frequently access the Vatican Apostolic Library (BAV).
Nicaea (325 AD) — available at *digi.vatlib.it/mss/detail/21…* — contains the Canons of the Council of Nicaea; it deals with Arianism and the date of Easter, not *Sola Scriptura*. • Constantinople (381 AD) — concerns the Holy Spirit.
• Ephesus (431 AD) — concerns the *Theotokos*.
• Chalcedon (451 AD) — concerns the two natures of Christ.
• Constantinople II (553 AD) and Nicaea II (787 AD) — concern icons.
• Trent (1545–1563 AD) — it was only here that the Church had to formally define "Scripture + Tradition," because the *Sola* theory had only just been introduced in 1517.
If *Sola Scriptura* were an apostolic teaching that had been lost and then rediscovered by Luther, there ought to be some trace of it in the BAV. The BAV holds approximately 80,000 manuscripts—ranging from the P52 papyrus fragment to the *Codex Vaticanus* (B) and the writings of the Church Fathers.
Irenaeus of Lyon (180 AD) — *Adversus Haereses* 3.1.1: "The tradition of the Apostles is manifest throughout the world; it is present in every Church, and anyone who wishes to see it may do so."
Basil the Great (375 AD) — *De Spiritu Sancto* 27:66: "Of the dogmas and kerygma preserved in the Church, some we possess from written teaching, while others we have received from the apostolic Tradition, handed down in secret." Augustine, 397 AD — *Contra Epistolam Manichaei* 5.6: "I would not believe the Gospel, were I not moved to do so by the authority of the Catholic Church."
The consensus is: Scripture + Tradition.
If *Sola Scriptura* were true, there ought to be a single sheet of parchment—perhaps accessible via *digi.vatlib.it*—that states: "Scripture alone; Tradition is not binding." No such document exists.
I have no interest in interpretations; I require an archive that can be verified. Thank you.
The figure on the right in the photo is Father Jacques Hamel.
• July 26, 2016, Saint-Étienne-du-Rouvray, Normandy — 10 km from Rouen.
• At 85 years old, while celebrating morning Mass, he was confronted by two ISIS members shouting "Allahu Akbar" and was slaughtered in front of the altar.
• Pope Francis immediately declared him a martyr; the process for his beatification is already underway.
He is not the only one:
A list forgotten by Macron:
1. Fr. Jacques Hamel (2016) — murdered at the altar because he was Catholic.
2. Fr. Olivier Maire (2021) — murdered by a Rwandan immigrant whom he had taken in at his home in Saint-Laurent-sur-Sèvre.
3. Systematic burning of churches: According to the French Ministry of the Interior, there have been over 1,000 anti-Catholic attacks per year in France between 2022 and 2024—statues beheaded, altars urinated upon, and the 2019 fire at Notre-Dame (which remains a mystery).
4. Rouen itself, 2024: A synagogue was set on fire, but prior to that, Catholic churches in Rouen had also been targeted.
Is this the first time? Tell that to Father Jacques Hamel, who was slaughtered at the altar; tell that to the 1,000 churches attacked every year. You haven’t forgotten, Mr. Macron—you are simply erasing the blood of the martyrs from your speeches to save political face.
AD 250: "Petrus et Paulus, orate pro nobis" ("Peter and Paul, pray for us")
More than a century before the Bible [as a completed canon].
Graffiti in the Triclia, Catacombs of San Sebastiano, Rome.
Third-century pilgrims scribbled this on the walls during the *memoria* (commemoration) of Peter and Paul—reflecting the liturgical practices and piety of the Early Church, long before the structure of the New Testament canon was formally compiled.
This dates to the year 250, whereas the Bible was only officially canonized at the Councils of Hippo (393) and Carthage (397)—by the very Church that some now accuse of "idolatry" for the practice of asking the dead to pray for the living.
Worms, 1521: "Hier stehe ich, ich kann nicht anders. Mein Gewissen ist gefangen in Gottes Wort" ("Here I stand, I can do no other. My conscience is captive to the Word of God")—it sounds heroic. But in essence, it is: "I refuse to submit to Councils, the Pope, or 1,500 years of Church Fathers—because *my own* conscience is the ultimate arbiter of truth."
*Sola Scriptura* (Scripture alone), or *Sola Ego* (the self alone)?
An Augustinian monk who had taken a vow of obedience found himself unable to obey his superiors, nor the Church that had nurtured him from poverty to his status as a Doctor of Theology. Ultimately, he constructed a new theology in which rebellion is equated with truth.
If the Catholic Church is "heretical" because of the practice of praying to the dead, then how can you accept a Bible that only exists because of that same "heretical" Church?
To label the Church that compiled the canon as "heretical" is to effectively undermine the very authority of the Bible that one claims to revere.
If you brand the third-century Church as "heretical," then on what basis do you believe that the Bible—compiled by that very Church—is valid?
Luther was not a reformer; he was a revolutionary who relied on *special pleading*. He needed the Catholic Church to provide him with the Bible, yet he spat upon the very Church that gave it to him.
Pride is everything. And pride never apologizes; it only seeks justification.
The Deir Dibwan/Binyamin area is a hotspot for livestock theft. The price of sheep in the West Bank has reached insane levels.
A mature Awassi sheep now fetches 2,500–4,000 shekels (approximately 1,000–1,100 USD)—a realistic market price in Israel and the West Bank for high-quality breeds (such as the Assaf breed, or premium stud/breeding stock). A single garage holding 15–20 sheep is effectively worth the price of a new car.
At Chesed L’Avraham—a new farm in Binyamin—the sheep are marked with ear tags and specific paint, allowing the owner to identify them immediately when a garage door is opened.
In the villages surrounding Ramallah, many two- or three-story houses feature ground-level garages used to conceal stolen livestock—stolen not only from Israelis but, at times, from fellow Palestinians as well. The sheep are shorn, their markings are removed, and by the following morning, they are sold in the markets of Nablus or Hebron.
This is not an isolated incident; in April 2026 alone, B'Tselem recorded an event in Khirbet Abu Falah (Ramallah District) where Israeli settlers broke into a Palestinian farm and stole dozens of sheep.
Conversely, there have been reports this month of the reverse occurring, indicating a reciprocal cycle of livestock theft in the area.
The mature Awassi sheep raised at Chesed L’Avraham have a live weight of 70–90 kg.
• At 22 shekels per kg, an 80 kg sheep is worth 1,760 shekels for slaughter.
• However, if the animal is a productive ewe, a superior stud ram, or a sheep with established breeding credentials and vaccinations, the black-market price can reach 3,000–4,000 shekels per head. They aren’t sold by the kilo as meat; they’re sold alive for breeding purposes.
That is why Battalion 202 and the Binyamin police are so seriously tracking them down—it’s not just about two or three sheep; it’s the equivalent of a small-scale bank robbery.
This week, Israeli soldiers and police tracked sheep stolen from an Israeli farm (Chesed L’Avraham) to the garage of a Palestinian mansion in a village roughly 15 km northeast of Ramallah.
The homeowners refused to open the garage. When they finally complied, the stolen flock was found inside.
The farm owner identified the sheep by their markings, and they were returned.
The moment I remember most vividly is when John Paul II, after being shot, immediately forgave Ali Agca from his hospital room at Gemelli Hospital. He asked the faithful to pray for and forgive "my brother who shot me, whom I have sincerely forgiven"—doing so unconditionally, without waiting for the perpetrator to repent, and without any dramatic invocation of retributive justice.
On December 27, 1983, after celebrating Mass in the chapel of Rebibbia Prison in Rome, Pope John Paul II personally forgave the man during a 15-minute meeting inside a prison cell. Ali Agca had been sentenced to life imprisonment for shooting the Pope on May 13, 1981, during a weekly general audience in St. Peter's Square.
The Pope held the hands of the man who had attempted to end his life, listened to the confusion of Agca—who was obsessed with the "Third Secret of Fatima"—and reaffirmed his forgiveness face-to-face. Agca himself later admitted to feeling a sense of awe at a moral strength that required no bodyguards or retaliatory weapons—the humility of a victim who refused to perpetuate the cycle of hatred.
tempo.co/internasional/paus-…
voi.id/memori/342308/sejarah…
To clarify:
*Nostra Aetate* §4 (Second Vatican Council, 1965) states that God has not rejected the Jewish people. God’s gifts and calling to them are irrevocable (Romans 11:28–29)—a point that had not previously been cited by the Magisterium in relation to the Jews.
The Church rejects the charge of collective *deicide* (the killing of God) and condemns antisemitism.
The *Catechism of the Catholic Church* (CCC 839) also affirms a special relationship with the Jewish people.
The Vatican officially recognized the State of Israel and established full diplomatic relations on December 30, 1993 (the "Fundamental Agreement"). This involved diplomatic and political arrangements—covering matters such as church taxation, pilgrimage rights, the operation of Catholic schools, the *status quo* of holy sites, and the opening of a Nunciature in Israel and an Israeli Embassy in Rome (January 19, 1994)—but it was not a theological document concerning prophecy.
It does not constitute a theological endorsement of the 1948 founding of Israel as a direct fulfillment of biblical promises—as taught by Christian Zionism or dispensationalism, a theology which posits that the 1948 founding of Israel is literal proof of the fulfillment of the promise of the land, and that it must therefore be supported unconditionally, as it is believed to trigger Armageddon.
The Catholic Church officially rejects the theology that the Jewish people possess an absolute divine right to the land based on Old Testament covenants—at least in the sense understood by Christian Zionism. The Catholic Church reads the Old Testament in the light of Christ, not as a real estate map.
The Vatican supports a two-state solution (Israel and Palestine). The official position of the Holy See upholds Israel’s right to live securely within internationally recognized borders. To link *Nostra Aetate* directly to a theological endorsement of Zionism—or to the State of Israel as a fulfillment of prophecy—is an oversimplification.
✝️ GEREJA KATOLIK MENGAKUI: ALLAH TIDAK MENOLAK BANGSA ISRAEL!
Bangsa Yahudi tetap memiliki tempat khusus dalam sejarah keselamatan.
Karunia dan panggilan Allah tidak dapat dibatalkan (Roma 11:1, 29 | Nostra Aetate No. 4 | KGK 839)
Vatikan secara resmi mengakui Negara Israel, yang berdiri pada 1948 sebagai hasil perjuangan nasional bangsa Yahudi melalui gerakan Zionisme.
Sikap dan keputusan Vatikan ini sejalan dengan salah satu tujuan dasar Zionisme yakni mendirikan negara Israel di tanah leluhur bangsa Yahudi.
He was the primary architect behind the Catholic Church’s movement for the "Purification of Memory" (*Purificatio Memoriae*), manifested through the revolutionary "Day of Pardon" (*Mea Culpa*) and the publication of the document *We Remember: A Reflection on the Shoah*.
During the Mass on the First Sunday of Lent in the Jubilee Year 2000 at St. Peter’s Basilica, John Paul II presided over a liturgy for the asking of forgiveness—the "Day of Pardon."
For the first time in its 2,000-year history, a Pope publicly sought forgiveness for sins committed by the "sons and daughters of the Church" over the centuries. He identified seven categories of historical wrongs, including:
The use of violence in the name of the truth (the Crusades and the Inquisition).
Divisions among Christians (schisms).
Sins against the Jewish people (antisemitism).
Violations against peace, the rights of nations, and other cultures and religions.
Violations against the dignity of women and racial unity.
Through the Commission for Religious Relations with the Jews—which he established—the Vatican released official documents, ranging from *We Remember: A Reflection on the Shoah* to *Between Jerusalem and Rome*.
These documents explicitly condemn the Nazi genocide of 6 million Jews and acknowledge that, while Nazism was an anti-Christian, pagan regime, traditional anti-Judaic prejudice among some Christians in the past fostered an apathy toward the suffering of the Jewish people. The Vatican described it as "an act of repentance (*teshuva*)"—using the Hebrew term *teshuva* rather than a simple "sorry."
This was given physical expression when John Paul II visited Jerusalem and tucked a written prayer—a plea for forgiveness—into a crevice of the Western Wall; a tangible act that shattered deep-seated, medieval-era prejudices.
In Lourdes, France—physically ravaged by Parkinson’s disease and severe bodily frailty—he refused to hide behind the grandeur of a stage. *Totus Tuus* ("Totally Yours"), he journeyed to a place where he had entrusted his entire life to Mary.
As his physical voice grew weaker, his physical limitations—laid bare before the eyes of the world—became a powerful sermon on the dignity of human suffering (*Salvifici Doloris*).
Every October 22nd, the Church celebrates the feast of Saint John Paul II, the pilgrim Pope.
He traveled the world bringing the Gospel to all corners of the earth: 104 trips, 129 countries, millions of miles.
And his final journey took him to France. He returned to Lourdes—a place that held a special piece of his heart, the shrine of the Virgin Mary, to whom he had entrusted his entire life: Totus Tuus, “Totally Yours.”
Lourdes, in August 2004, was his final destination. Months later, he would depart for the Father’s house.
There, with his strength fading, he gave the world his greatest lesson. He preached not with a speech, but with his frailty. The world saw him pray with all his heart, in tears, unafraid to show his weakness before cameras from across the globe.
This giant sustained the Church and the world until his dying breath. Saint John Paul II, pray for us.
Netanyahu’s warning has proven precise: as anarchy paralyzes French cities, it becomes clear that the policy of "yielding for the sake of peace" is merely a spectacle of surrendering sovereignty. Radicalism—if not destroyed at its source—will inevitably spread to Paris and the rest of Europe; this reality is now playing out on the ground.
"You don't solve a problem like ISIS with diplomacy; you destroy them." How naive it is for Western elites to believe that a radical ideology can be tamed at a negotiating table.
The October 7th warning—"If we don't eliminate them here, you'll have them in Paris"—exposes the bankruptcy of Western diplomatic rhetoric when faced with radical ideology.
"I warned him Hamas would reach Paris."
The territorial unrest seen today serves as proof that a policy of appeasement toward radicalism always ends in the paralysis of the state.
i24news.tv/en/news/israel-el…
A chronological thread from St. John of Damascus to the Rue Saint-Ferréol / Rue Hermès corridor in Marseille:
Popular narratives often begin the timeline of conflict in 1096 AD (the Council of Clermont / the First Crusade) in order to cast European Christianity as the "primary aggressor."
Secular historians, such as Prof. Thomas Madden, point out that prior to 1096 AD, Christian civilization had already lost two-thirds of its territory to waves of territorial expansion:
635 AD: Damascus falls.
638 AD: Jerusalem falls.
642 AD: Alexandria falls.
698 AD: Carthage falls.
711 AD: The Iberian Peninsula (Spain/Portugal) falls.
846 AD: Rome is attacked, and St. Peter’s Basilica is looted.
The Crusades as a Delayed Counter-Offensive:
The Crusades of 1096 AD were not an "unprovoked aggression," but rather a defensive response—delayed by 400 years—to the erosion of territory and the destruction of pilgrimage routes in the Levant.
As noted by St. John of Damascus (749 AD) and evidenced by the attack on Rome (846 AD), this pattern does not manifest through a single, massive military invasion, but rather through thousands of small, opportunistic acts of friction.
Whenever acts of looting, criminal behavior, or social destruction occur—such as the incident on October 17, 2026, in which a shop belonging to a Muslim woman on Rue Hermès was looted (with losses valued at 200,000 euros)—the prevailing narrative reflexively labels it an "isolated incident" or merely a "matter of social inequality." When the events of 749, 846, and 2026 are plotted along a single historiographical line, the claim that these are "isolated social issues" instantly collapses. In reality, this constitutes a strategy of attrition—a calculated effort to gradually erode the legal resolve and cultural resilience of the "infidel" adversary within the territory of the "infidels" (*Dar al-Harb*).
Mau tes ’adu lidah’ dgn alligator snapping turtle (Macrochelys temminckii) betina gue tadz? Lidahnya jg bisa 'menari' seperti cacing kalo di dlm air nih masih perawan 'teng-teng' pula belum pernah disentuh pejantan. Siapa tau mau rasain sensasi 'cipokan' dgn kekuatan rahang purba ±1000 PSI "bite force"- Syahrul Barriyah? Refleks rahangnya mengatup cuma 0,05 detik
The authorities overseeing the holy sites prefer to focus on policing behavior that threatens the monarchy’s political image or sovereignty—such as viral videos that spark public scandals—rather than taking decisive action against the small-scale physical harassment that occurs amidst the vast crowds.
The #MosqueMeToo movement emerged in 2018.
Muslim women have frequently reported sexual harassment in Mecca during the Hajj and Umrah pilgrimages, notably through the #MosqueMeToo movement.
Female pilgrims have spoken out about sexual harassment—such as being groped, touched inappropriately, or having bodies pressed against them in the dense crowds—experienced during their pilgrimage.
Most frequently cited is this:
Many report that such harassment occurs most often in the queues leading toward the Black Stone, located at the eastern corner of the Kaaba.
The execution of this Bangladeshi couple is clearly viewed by the authorities as a performative act of deterrence, intended to assert the supremacy of local law. The authorities acted swiftly—carrying out a beheading—in response to an act that damaged the monarchy’s public image, yet they remain indifferent to the actual safety of female pilgrims within the massive crowds.
Conversely, regarding the sexual violence that female pilgrims face daily in the courtyard of the Kaaba, the authorities tend to be passive, turning a blind eye and leaving the matter to be silenced by a culture of shame and victim-blaming.
It is all too easy to showcase "legal firmness" through secret trials when it concerns matters that tarnish the monarchy’s image. Yet, when millions of female pilgrims have been speaking out since 2018 about harassment in front of the Kaaba, the response has been nothing but collective silence—fierce when it comes to scandals involving viral content, but utterly ineffective when it comes to protecting victims on the ground.
Bangladeşli karı koca çift balayına Umreye gitti. Bir cami avlusun da öpüşen çifti kameraya çeken Pakistan uyruklu bir adam videoyu Suudi Arabistanlı yetkililere gönderdi.
Ardından çift tutuklanarak idam kararı verildi. Abdulbasir ve Siti çiftini Suudi Arabistan makamları kafalarını keserek idam etti. Cenazelerini Bangladeşe yolladı. Bangladeş hükümeti ise Suudi Arabistan’a nota verdi.
Rouen is no ordinary city. It was the site of the one-sided trial of Joan of Arc.
The historical facts:
Joan was captured by the Burgundians, purchased from Duke Philip of Burgundy by the English, and taken to Rouen—a city then under English control.
Pierre Cauchon, a French Catholic prelate and the Bishop of Beauvais, is best known for presiding over the ecclesiastical trial of Joan of Arc in Rouen. The proceedings led to her conviction for heresy and her execution by burning at the stake on May 30, 1431. He was a staunch supporter of English and Burgundian interests.
He conducted the trial with blatant bias and malicious intent, declaring Joan a "relapsed heretic," excommunicating her, and subsequently handing her over to secular authorities.
The tribunal was handpicked by Cauchon himself—consisting of 10 Burgundian theologians and 22 canons from Rouen, all of whom were under English influence. It was, therefore, not a neutral Church tribunal, but rather a political instrument of the Burgundian-English alliance, cloaked in the vestments of a bishop. This is why, in 1456, the Church itself annulled the verdict, and Joan was later canonized in 1920.
Thus, Rouen has carried a specific "DNA" since 1431: it is a place where justice has been weaponized for political ends.
According to reports from Interior Minister Laurent Nuñez and available video footage, the sequence of events is as follows:
1. Early October: Protests over the cost of living began and subsequently escalated. On October 1, *Visegrád 24* posted: "Second- and third-generation migrants with Palestinian flags are destroying a high school building and smashing windows in Rouen." The Marcel Sembat Secondary School was set on fire on October 1; photographic evidence from AFP exists.
2. October 17: The unrest spread nationwide. The Interior Minister stated: "Looting by red-green rioters was recorded in many cities, including Paris, Rouen, Nantes, Toulouse, and Marseille"—this included the looting of a Swarovski store in Rouen on October 17.
Then, on the night of October 17–18, a group of French far-right youths—carrying red flags emblazoned with a cross—arrived in Rouen, shouting, "This is OUR HOME!" in an effort to stop Antifa and migrant gangs from engaging in vandalism.
The chronology, therefore, is clear: the looting came first, followed by a vigilante reaction.
The narrative that the "far-right started the unrest" does not align with the timeline in Rouen. The unrest was initiated by a coalition of second- or third-generation immigrants and Antifa—a group the French government itself has labeled "Islamo-Marxist rioters." The far-right’s involvement was a reaction, not the initial act.
In this sense, the situation in Rouen bears a striking resemblance to the trial of Joan of Arc: when the state—much like Bishop Cauchon in the past—fails to provide impartial justice, the result is not justice, but retribution.
In 1431, Cauchon used a one-sided trial to destroy Joan. In 2026, [Interior Minister] Nuñez promises that the situation "will be addressed," yet the shops have already been stripped bare. When the authorities fail to protect property, it is the youths carrying flags with crosses who step in—much like in 1431, when it was not the King of France, but the English-Burgundian faction, that held control over Rouen.
Rouen has always served as a stage where the issue at stake is not merely the individual on trial, but rather who holds the right to declare, "This is our home."
I see only one recurring psychological pattern: a need for a theater of destruction to affirm the supremacy of a doctrine.
Both groups believe that, in order to prove they are the "purest," the symbols revered by the other side must be destroyed.
Both factions hold that destroying the artworks and symbols of faith belonging to the other is a way to validate the "purity" of their own doctrine—an illusion of purity.
Though they may feel uniquely "pure" and distinct, when their actions, methods, and expressions of hatred are placed side by side, they appear as perfect mirror images of one another.
Both share a compulsion to destroy the symbols of others, solely to feed the ego of their own group’s fanaticism.
Radical fanaticism always follows the same behavioral pattern, regardless of the banner it flies under.
Two different stages, yet both driven by an identical, destructive impulse.
In the jurisprudence of the authorities (Ta'zir), physical conduct in public spaces within sacred areas—when recorded and disseminated on a massive scale—is categorized as a grave violation of public decency norms and an affront to the sanctity of the site. The authorities do not evaluate the internal emotional state of the individuals involved; rather, they focus on the visual impact such actions have on the public.
If the act of recording by a third party (such as a foreigner or an internet user) serves as the primary catalyst, this case exposes the dangers of criminalization driven by viral content—a form of "trial by viral content."
The unauthorized recording and subsequent circulation of such videos transform private, emotionally charged acts into public scandals, compelling the authorities to engage in "damage control" and stage-managed enforcement to establish a precedent intended to serve as a deterrent.
It is all too easy to impose the ultimate penalty when the legal process turns a blind eye to the emotional context, concerning itself solely with "damage control."
अब जाकर बांग्लादेश के दंपति की मौत की सजा के मामले पर पूरी घटनाक्रम सऊदी अरब ने सामने रखा है
बांग्लादेश का एक दंपति जो पति-पत्नी थे वह उमरा करने सऊदी अरब गए
मक्का की एक मस्जिद में उन्होंने नमाज अदा किया और भाव विभोर होकर एक दूसरे से गले लग गए और एक दूसरे को kiss कर लिया
और यह सब करते हुए उनकी आंखों में आंसू थे जाहिर सी बात है कि उनका एक सपना पूरा हुआ था कि वह उमरा पर आए हैं तो यह उन्होंने किसी अश्लीलता की वजह से नहीं किया था बल्कि भाव विभोर होकर किया था
और एक पाकिस्तानी ने उनका वीडियो बनाकर वायरल कर दिया और उनका सर कलम हो गया