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'STATEMENT OF SADDAM HUSSEIN - 10 AUGUST 2001'


11th September 2001
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Statement by Saddam Hussein

10 August 2001

Brother Arabs,

High-minded Iraqi men and illustrious Iraqi woman,

I think that you have heard or come to know the hostile statements against Iraq, made there, across the Atlantic, in a place imagined by those who live in it and by the unmindful and those deceived by lies, to have become, in a moment of negligence on the part of time, the centre of polarization and illumination in their new world or for their imperialistic globalization. Yes, made there, in the house the Iraqis called (the Black House) in the U.S. And here we have to apologize to all our brothers in humanity who have black skin because by describing it as black, we do not refer to the colour of the skin of its masters but to their deeds and to the colour of their intentions.

They deserve this description because of their criminal deeds against the whole of humanity and because of the evil burden they inflicted upon the Arabs and upon Muslims in particular.

Do you know the pretext under which the masters of that house prepare themselves this time to commit new crimes against Iraq? it is not the allegation that there are concentrations of troops near the Saudi borders, as they alleged in August 1990 or after. That allegation was shared by some who were misled and some who behaved wickedly out of joint evil purposes. It is not getting Iraq out of Kuwait, as they replaced their first lie by a new cover. It is not even getting rid of mass destruction weapons, which they wanted to be a cover for continuing their aggression and their aggressive intentions, even after Iraq pulled out of Kuwait. And it is not incompliance with the so-called U.N sanctions.

Do you know what the pretext is this time? It is saying that Iraq is threatening the American aircraft of aggression which break through its air, trespassing upon its skies, the sanctity of its sovereignty, its land, its people and its wealth. Yes, this is what their master-magician and his associates in the American-Zionist mass media band say.

How strange it is that those politicians still imagine that people can be deceived by these lies! I hope that this does not astonish you, brothers, Do not they who advocate this illusion hold big titles? Moreover, isn't it the attribute of those who share with them this title in these times to lie, to quack to slander and to wage aggression against people? Isn't this the attribute of those who are deemed big by the propagators of the globalization policy, led by the Black House? Or rather, isn't this the pivot on which turn the dealings with the world of this House which is a nest of poisonous wasps?

Doesn't this make you laugh? It does. The worst affliction is that which makes you laugh. Or rather, this low level of what is called the politics of our times drives people even to nausea.

People of rank in the United States, if you really care for the lives of your pilots and for your people, for whom you have widened the prohibited grounds, including your embassies, then you have to stop your harm and your evildoing against the world.

Stop the harm done by your cat's paw, the Zionist entity, and stop its crimes against Palestine and the Arabs, and against the sanctuaries of the believers. If you care that your pilots and your aircraft are not harmed by the fire of the high-spirited freedom fighters of faithful, trustworthy and great Iraq, take your aircraft and your battleships and go home. Stop your aggression and your aggressive attitude towards Iraq, and let the American people live peacefully and deal with the world respectfully and establish balanced interests with other peoples. If, however, your aggressive policy against all peoples, including the Iraqis, the Arabs and the striving Palestinians continue, you and those who support and encourage you will alone, and no one else, bear responsibility before Allah, before all peoples and before the American people.

Remember that your aircraft, of whose safety you talk, do daily drop, by your orders, elements of death and destruction on the people of civilization, faith, stand, principles and zeal. The Iraqi people and their leadership will not stand hopeless before that, because they were born free and have kept their sense of the value of their attributes and their role. And none will be despised but the debased evildoers. May evil befall every arrogant transgressor who persists in doing wrong against right.

And Allah is the greatest!

Now, brothers everywhere, we present to you some precepts which grew out of our experience in life and our struggle against falsehood, and as follows:

When you reach a post of authority, deal with the post and the decisions issued from it or in its name in the manner of one who is put to the test by authority and the responsibility of the post in it. Exert yourself to succeed in the test. Thus you will be well-pleased and well-pleasing before Allah, your self and the people. Otherwise, you will deal with authority as if it were a personal gain where you do not find yourself unless you use it deviantly or pervertedly and coersively. So, make the distance between you and the post clear, with a well-defined base for it. From the dictates of necessity and from several choices, choose the least harmful one. Otherwise, the best choice is that which brings you nearer to Allah and to the people.

Remember that the channel of evil is like the channel of stagnant water: the deeper it is, the more suffocating it becomes to those who wade in it, and the broader its unpleasant smell travels. So, perfume the channel of life with good deeds and leave the channel of evil to those whose benefactor is Satan.

If you have commendable attributes, do not imagine that all of those with whom you deal have the same, but do not imagine either that they are incapable of having the same or even higher attributes. In the first case, you may be frustrated when you discover the opposite of what you imagined about them. Doubting or neglecting the good attributes in them may make you miss the chance of dealing with them in a positive and a well-balanced manner. Always remember that your people deserve to be trusted by you, and that you should make good will and good faith in their actions and stands your starting point, provided that you guard against the evil elements and prepare the needed measures to protect yourself and your people against them.

Do not block the road at all times before an opponent who tries seriously to correct his mistakes. But do not draw your plans and organize your potency on this probability, for your opponent may surprise you with the opposite. You always have to prepare all that enhances your capability to protect yourself against an existing evil and an evil, which may take you by surprise. Open your door to whoever knocks at it asking forgiveness for an evil action or an evil design he intends to correct. Base your ruling on what Allah has ordered you to do and what He has forbidden to be done, and on the sublime principles you believe in, backed by the social practice which is stable on its right base. Take lessons from the past, but open your mind and your heart to the future. Be on your guard lest you be taken by surprise or trick. Trust in Allah in all of that.

Remember that the triumph of your enemy over you is bitter. So, do not delude yourself into believing that your strength is greater than it is, nor delude your enemy into believing that it is less than it really is, unless you want to trap him. Remember that if your enemy belittles your strength, he will inflict his evil upon you in a manner that it becomes impossible for you to avoid it. Strike the right balance between this and that. Endeavour to make your strength equal to your word or even higher than it is. Avoid evildoing, without leading your people and your friends to imagine that are weak. Make of you right a fence to secure your protection justly. Back out of a mistake if you make one. Know that Allah is the benefactor of the patient and the brave who believe in right against wrong.

If Allah grants you the ability to defeat your enemy, do not humiliate him. Just take your right from him or pardon him. If you humiliate your enemy after defeating him you will regret it when you realize that your opponent in that is the Great Omnipotent Allah. Thus, you will make your enemy, in his turn, regret his stand against you and try to take another stand in the light of his endeavour to enhance his strength and capability. The conflict continues with alternative success, in the light of strength and chance rather than right against wrong.

If you expect or desire to heal broken relations with an opponent, do not widen the enmity to the extent that neither he can bridge it to his advantage nor can you to yours. The enmity will thus turn into a total rupture. Attempts to heal it become mere cover to a wound whose pus increases by neglect or by applying the wrong medicine. The more pus a wound has, the more difficult it becomes to treat.

Make doubt an exception to the rule of trust and confidence in your relation with your people. But make it the rule of conception and behavior in your relations with foreigners at the starting point, and keep some of it all along the way. While the foreigners demand, as you do, that some steps of relative confidence be taken so that your dealings straighten within the limits of the relations you want to have along the description and the extent you both decide. Your people are worthy of your trust. You only have to prove to them that you are worthy of their trust and confidence in you at the starting point and all along the way.

There is an essential difference between a man who works hard in order to govern and a man who endeavours, strives and struggles in order to realize his objectives in the light of the principles in which he believes so that he may serve his people and his nation. The first likes people to say to him: You have spoken the truth-- even when he tells lies. The second is concerned that people tell him the truth. When he does something right, they say to him: You have done this right, or dispense with that if it does not win the satisfaction of the people. When he does something wrong, they help him with truthful advice and sincere work to set it right. They do this on the basis that people and leadership are one historic condition within its stage.

Therefore, if you are of the second type of men, unite for life with your people, open your heart and your mind to them on your mutual course of life, and trust in Allah. This is how you win the satisfaction of Allah, of the people and of self, and thus become a popular landmark on the course of the history of your people and your nation, even if you are merely a struggler or a citizen among your people, with no other titles.

A judicious mind is a treasure. But not all of those who have it, in its scientific standards and attributes alone, can find its true significance and true power. Not all of them develop its comprehensive and deep properties and set it on the direction it should take in order to have an effective presence.

Mind, according to this description, is not that with which you convince yourself alone, but that which convinces people of you and of your mind thus describe.

Find the jewel of your mind. Develop its properties. Use it in the right direction on the right way to achieve that which you want to achieve. With this, and with the presence of the live conscience and noble human meanings inside your self, you will find that regret will diminish and self-satisfaction will take its place, optimism will take the place of despair and pessimism, vivacity the place of laziness and wise courage the place of hesitation or rashness.

Bear in mind that a victory, which is true and meaningful and whose significance and effect are of an everlasting nature, is not that for which you look outside your self. It is that which, in the first place, you find inside self, for self is its first and last testing ground and the field that precedes every other field.

Bear in mind also that victory inside the self will become the guiding model for any other successive victory, provided that one is capable of keeping up its requirements, maintaining it on its right base and shaking off it the dust or rust that gather on it in the course of its progress or as a result of the changing circumstances and their factors.

And then, victories of what is inside the self become victories outside it too. On the basis of the description, field and title of each of them, they become foreseen results, if, during their stages of birth and becoming, they are backed by the requirements of good management and by other capabilities, after trusting in Allah, the Great Omnipotent.

Keep in mind what Allah, glorified be His name, said about patience and its significance, and remember the way the prophets and messengers of Allah led their lives, and the sayings of the Noble Messenger of Allah, Muhammed bin Abdullah (Allah's blessing and peace be upon him and upon them all). And consequently remember that the least self-chiding people are the patient ones.

If patience does not imply the mustering up of strength for what a more effective and a more successful action requires in the direction of the predetermined objectives, or if it does not imply the choosing of the right moment for an action which is greater in effect, deeper in extent and lesser in sacrifice, then it is nothing but despair in which chances are lost and dignity may be wasted. It should be described as submission and servility instead of being describe as graceful patience.

Patience is wealth. In order for it to be living wealth, used on the right occasion, under definite titles and on the basis of right timing, it needs a captain. That captain is you, man. Know, then, how to find it, how to develop it and how to use it. Otherwise, it will turn into what looks like wealth buried in the ground and is unretrievable. It may even turn into a heavy burden to you.

Rights are like wealth, the more they outgrow the size, type and extent of the duties set against them, the less control the captain has over them and the less balanced their use is. Nothing is more important for the legislator of rights and for him who demands more rights, after considering that which satisfies Allah, than balance between these rights and the rights of society and the duties that ought to or must be carried out by whoever makes use of the rights. Otherwise, imbalanced rights become a burden to the individual and to society. And if they do not lead to catastrophes, they will certainly disturb the balance until things are brought back to their right shape and right course.

Any imbalance in rights to the advantage of duties can be adjusted without endangering the safety of society or altering the flow of life in a radically negative way, provided that the imbalance is neither serious nor intentional. But the serious imbalance of granting rights at the expense of duties will cause society to miss great historical chances and may lead to its collapse if it becomes comprehensive and if it extends over a period of time which exceeds the temporary circumstance. Whoever legislates for life and society or leads in both of them must bear in mind that whoever encroaches upon rights to the advantage of duties which do not have the form of a legitimate obligation or are not called for by necessity, will have Allah as his opponent. And he whose opponent is Allah is heading towards an abyss.

I add the following to what I have said so that everything becomes clear. A ruler who lacks the qualities of leadership and principles is often enticed to impose on the people and the nation more and greater duties and obligations than the rights he decides or are decided for them. Many ordinary people, on the other hand, are enticed to talk about and try to gain more rights, even if that leads to an imbalance between rights aduties.

Do not sow for today only and do not content yourself with what you sow for tomorrow but work on both. Give each the special care it needs and the attention it requires. Remember that the best work is that which makes today's sowing lead to the fruits of tomorrow's sowing, provided that neither of them infringes upon the other so that each yields the good fruits the sower desires. Do not let tomorrow distract you from you today, neither today from that which you hope for and endeavour to gain tomorrow, after trusting in Allah.

Neither wisdom nor virtue has he who is ungenerous; and undiscerning is he who is without divine guidance.

There is no good in him who bases all his weight in life on the title of authority he occupies, whose appearance and action are derived from his feeling of superiority to people, whose wealth is built upon ill-gotten gains and whose endeavour to win people's loyalty is based on their fear of him.

Man gains and enjoys as much freedom as he liberates himself from the weight of things on him. He will be guided to truth along the best and shortest routes when he deals with life without gloves and when he knows as much of divine omnipotence as concerns him when he trusts in Allah and deals with His Omnipotence without mediators.

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