Pakistan:Hindu burial in ‘Muslim graveyard’ sparks protests


[Dawn] The situation in Tando Bago town of Badin district became tense following the burial of a 75-year-old Hindu man, in a local graveyard of Bachal Shah.

The burial infuriated the Muslim community of the town and its adjoining areas, who gathered in the town and staged a sit-in on the Bago Canal bridge

The burial infuriated the Muslim community of the town and its adjoining areas, who gathered in the town and staged a sit-in on the Bago Canal bridge

Late on Wednesday night, a few people of the town dug the grave and took out the body of the resident of village Yar Mohammad Lund, some four kilometres off the Tando Bago town. The body was buried by his relatives on Monday.

But the body was reburied in the same place by the local police on the wee hours of Thursday, following which the clerics belonging to various mosques of the town made announcements that a Hindu was buried again in their graveyard.

The burial infuriated the Muslim community of the town and its adjoining areas, who gathered in the town and staged a sit-in on the Bago Canal bridge.

Speaking to media persons the protesters threatened to dig out the body from the grave again.

The protesters further claimed that a decision had been reached nearly four years ago according to which Hindus would not bury their deceased in the same part of the graveyard.

It is pertinent to mention that this graveyard had been shared since many years by both the Hindus and Muslims of the area.

There was only a small wall erected by a former taluka Nazim of Tando Bago to separate the parts of the graveyard.

Strict security measures were taken by Badin’s district administration to control the law and order situation in the town.

Heavy contingents of the police have been deployed in and around the graveyard under the supervision of DSP Tando Bago.

The relatives of the Hindu man, who was buried in the graveyard, spoke to Dawn.com and claimed that the deceased was buried near the grave of his father.

The people of various rights groups voiced their concern over the issue and demanded that the government functionaries should take security measures for the minority communities.

On Oct 6, in a similar incident the body of another Hindu man was dug out of the grave and thrown away, in a local graveyard of Haji Fakir in Pangrio town of Badin district.

9 thoughts on “Pakistan:Hindu burial in ‘Muslim graveyard’ sparks protests

  1. There’s nothing like Little Green Book of Imam Khomeini. Tahrir o Wasila has no fourh edition. These is a propaganda. Well, I think Lucky you are a mental patient. You need some mental recovery. If you can’t be brief, we also don’t wanna any discussion with you. farewell.

    • YO HO HO MO,

      JUST SO THE INTELLIGENT READERS OF THIS BLOG CAN SEE HOW STUPID & IGNORANT MOHAMMEDANS ARE, I WILL SHOW THEM THAT I HAVE THE 650 PAGE “LITTLE GREEN BOOK” TRANSLATED BY BY A SHIITE SCHOLAR:

      IMAM ROUHULLAH KHOMEINI (RA)
      TAHRIR AL-WASILAH
      Translated by Dr. Sayyid Ali Reza Naqavi

      INTRODUCTION
      Imam Ruhollah Khomeini, may his soul rest in Peace, as a consequence of strict adherence to the principles and teachings of the holy Prophets and Imams, was blessed with a personality of variegated and multifarious splendour. On the one hand, he was among the most outstanding teachers and highly reputed Mujtahids of the Islamic Seminary, known for their erudition in the field of Islamic Jurisprudence and Principles of Jurisprudence, who have to their credit the honour of injecting fresh blood in the veins of Islamic belief and guiding the caravan of the traditional jurisprudence to newer goals. On the other hand, he was an exquisite moral teacher who focused all his attention to fostering spiritual and intellectual training to the people.

      In the field of philosophy, he is universally recognized as a great thinker, having his individual and unique ideas and views. Not only did he relieve the Islamic philosophy of its inertia, but also resuscitated the indolent and languid Islamic seminaries by infusing in them fresh activity and valour. In this mission, he had to endure untold trials and tribulations, whose pain pricked him incessantly in life, and which to some is extent reflected in his famous epistle: ‘The Spiritual Manifesto’. At the same time, he enjoys a leading position in the field of theoretical and practical Gnosticism, and is known as ‘The Father of Gnostics’ of his time. His great works are a living evidence of his mastery over the various branches of Islamic learning.

      As regards his relentless struggle in the field of practical politics and his crusade against the Taghoots of the time through his clarion call for rising in defense of Truth, and his stupendous perseverance, dauntless courage and manliness and unflinching chivalry, they form a part of the revolution-evoking chapter which has already been acknowledged through out the four corners of the world.
      Imam Khomeini’s perfect grasp of the Islamic and human problems of today, his serious efforts, his dauntless policy and sincere leadership for their solution are self-evident truths and need no further proof. He conquered the hearts of all the people through exposing the satanic designs of their enemies and making prophetic campaign for materialization of the divine plans to frustrate them.

      Unfortunately the depth and vastness of his knowledge and erudition has still not been fully introduced to the world. The stormy waves of his revolutionary struggle have touched even the farthest shores.His admirers have peeped into the mysteries of his personality but alas! only a limited horizon has come in sight, and they have failed to have a profound comprehension of its hidden spheres. It has, therefore, been found necessary to introduce to all the segments of human society the thoughts and works of this conqueror of the hearts of the people, as he is the one who has inherited his pure personality by following in the footsteps of the prophets and the saints, whose powerful and pure ideas are considered a humanizing element for the society. This is one of the many steps taken for the fulfillment of the duties and functions of the Institute for Editing and Publication of Imam Khomeini’s works through scholarly and cultural endeavors.

      The present English translation of Imam Khomeini’s well- known book: “Tahrir al- Vasila” consisting of his juristic verdicts, occupies an important place in the program for translating his works into English. At the time of embarking on this herculean, arduous, but at the same time a valuable venture, we have had the following objectives before us:

      Make accessible to the present and future English knowing scholars the Imam’s valuable verdicts in the field Islamic jurisprudence.

      A large number of the English knowing people still follow the Imam in their daily pursuits of life. This book will fulfill their need of having detailed verdicts of the Imam on various problems of daily life.

      It is an important fact that some of the individual exquisite judgments (Ijtihãds) of the Imam have left an indelible and far-reaching mark on the world of Ijtihad. The way he has given a new life to Jurists’ Rule theoretically and practically is quite obvious for all the intellectuals. Nevertheless, the Imam has always desired that this caravan of thoughts and views must march forward in conformity with the requirements of Time and Place, and this process should go on .The conditions he has enumerated for a jurist and a Mujtatiid, though difficult to fulfill, are yet indispensable. His attitude towards the safeguard and exploitation of the great treasure of the predecessors, in view of its being balanced, shall always receive laurels by the pioneers of this field and those having a true understanding of Islam. In this regard, the following summary of his views incorporates some very important points:

      “I believe in the traditional jurisprudence and the Jawãhiri Ijtihad, and do not consider its violation to be permissible. This is the only correct way of Ijtihãd. But it does not mean that there is no room for further development in the Islamic Jurisprudence. In Ijtihad, Time and Place occupy a decisive (fundamental) position. A Mujtahid should have all the problems of his time before him. An intelligent, wise and sagacious Mujtahid should have competence to guide a great Islamic society, rather even a non-Muslim society. Sincerity, piety and abstinence which are the signs (or basic qualifications) of a Mujtahid should also be accompanied by the qualities of an administrator and an efficient manager.
      ‘A true Mujtahid should have before him the whole corpus of Jurisprudence for judgement which comprehends all the sides of the practical philosophy.
      ‘We should stand up to present the practical jurisprudence of Islam without being influenced by the deceitful West, transgressor East and the prevailing world diplomacy; otherwise, as long as it is concealed in the books and the hearts of the Ulema, it shall not pose any danger to the robbers.
      “Ijtihàd, as used in today’s technology, is not sufficient for administration of the society. The (Islamic Research) Centres and ‘Ulema should always feel the pulse of the society thinking and its future requirements, and should be ready to react, taking a few steps forward before the occurrence of the events.
      “It is not far from likelihood that the prevailing systems for the administration of the society may change, and the human societies may need the modem system of Islam for the solution of their problems. The great ‘Ulema of Islam should be on the look-out for it right a larger from now.”
      The English translation of Tahrir al-Vasilah, Vol.1 of which is now being published, has been accomplished by Dr. Sayyid Ali Reza Naqavi, former Professor of Shiah Jurisprudence, International Islamic University, Islamabad. Dr. Naqavi, who holds a Doctorate in Persian Language and Literature from Tehran University has studied in the said discipline for about ten years, and has attended the classes of a number of prominent Professors of the University such as Professors Foroüzanfar, Jalil Homã’i, Pour-e Da’oud, Modarres Rezavi, Dr. Moqaddam, Dr. Khãnlari’, Dr. Mo’in, Dr.Yâr Shäter, and Dr. Kiyã. During his stay in Iran, he has also worked as a Sub-Editor in some of the leading English newspapers and magazines of Tehran. After his return to Pakistan, he has translated into English and published a number of important legal and juristic texts like Family Laws of Iran, Constitution of the Islamic Republic of Iran, Islamic Penal Laws of Iran, Interest- Free Banking Laws of Iran, etc. He has compiled, single-handedly, the voluminous Farhang-e jame’ of Persian into English and Urdu. He has also translated iqtisaduna, (Vol.II); a monumental work on Islamic economic system by the late Allãmah Baqir Sadr for Pakistan Institute of Development Economics, Quaid-i-Azam University Islamabad, In view of these facts, there is no need to emphasize the competence, sincerity and commitment of Dr. Naqavi. Besides, his full command over English, Arabic, Persian and Urdu, his vast experience in research and teaching in the field of Shi’ah Jurisprudence, together with his special love and devotion for the late Imam Khomeini, R.A., have served as the main stimuli for embarking on the colossal task of translating the works of the Imam into English. We pray to the Almighty Allah for success in his important mission of introducing the valuable works of the Founder of the Islamic Republic of Iran to the universities and research centres of the English knowing world.
      In the end, we request the honourable readers to let us benefit from their valuable views and suggestions for the collection, preservation, editing and translating the works of the Imam, particularly with regard to the present English translation of his Tahrir al-Vasilah, as it is quite likely that even a single remark or opinion may serve as a source of guidance to a large number of people for time immemorial.
      Sayyid Sirajuddin Mousavi,
      Incharge-in-Chief,
      International Affairs Wing,
      Institute for Editing and Publication of Imam Khomeini’s Works
      In the name of Allah, the Compassionate, the Merciful.
      SECTION ONE – RULES REGARDING TAQLID
      Know that it is obligatory (Wajib) on a (Muslim) who is a Mukallaf (a sane and adult person bound to fulfill religious duties) and one who has not attained the status of a Mujtahid (a religious scholar who is competent to exercise his individual judgement on theological issues) to be a Muqallid (a Follower of a Mujtahid) or be a Muhtät (one exercising caution),provided that he has the knowledge about the cases in which caution is to be exercised, in matters other than essentials (Daruriyyat) belonging to ibàdãt (matters of purely religious nature as prayers, fasting, Zakãt, Khums and Haj) and Muãmalat (matters relating to public dealings),even if they belong to the category of Mustahabbät (Desirable acts) or Mubãhãt (Permissible acts),although there are a few who have knowledge of the cases of caution. So the acts of a person belonging to laity who has no knowledge of the cases where caution is to be exercised, except by way of following a Mujtahid, shall be void, according to the details given below.
      Problem # 1 According to the stronger opinion, it is permissible to act cautiously, even if it requires the repetition of the act.
      Problem # 2 Taqlid means acting on the authority of the verdict of a particular jurist (Faqih). It is used in this sense in the next two Problems. Indeed what bestows validity to an act is that it must be done on the basis of an authority, such as the verdict (Fatwa) of a jurist, even if the title of Taqlid may not apply to it. It will presently follow that the mere correspondence of an act with the verdict of a jurist is sufficient to bestow validity to an act.
      Problem # 3 The authority for Taqlid must be a person who is learned (Alim),Mujtahid, just (Adil) and pious (Vara’) in matters regarding the divine faith, rather as a precaution, he must not be one, bowing himself before the world, nor avaricious of getting hold of mundane power and pelt. The (relevant) tradition says: “If a person from among the jurists is one protecting oneself (from evil),safeguarding the faith, resisting his temptations and submitting himself before the commandments of his Lord, then let the laity follow him.”
      Problem # 4 It is permissible to renounce the Tailed of one living (jurist) after adopting the Tailed of another living (jurist) of an equal status. To be more cautious, the renunciations are obligatory in case the latter is more learned (than the former).
      Problem # 5 To be more cautious, as far as possible, it is obligatory to follow the most learned jurist (Alma), and it is also obligatory to make a search for him. If two Mujtahids are equal in knowledge, and it is not known as to which one of them is more learned, one is free to select either of them.If one particular Mujtahid of the two is more pious or more just, then it would be more appropriate and more cautious to select him. In case a person has hesitation in making a choice between two persons, while there is likelihood of one of them being more learned than the other, then it would be more cautious to specify him for his Tailed.
      Problem # 6 If two persons are exclusively more learned, and one is not able to determine (as to which one of them is more learned than the other), he should make a choice by way of caution, or it would be more cautious to act upon the more cautious opinion of the two (jurists) in case he is able to do so. In case of his inability to do so, he is at liberty to make a choice between both of them.
      Problem # 7 It is incumbent on a common man to follow the most learned jurist in so far as the obligation to follow the most learned jurist is concerned. So if the most learned jurist gives a verdict for the obligation of his Taqlid, it would not be permissible for the common man to follow other jurists in matters of secondary importance. In case, however, the most learned jurist gives verdict in favour of permissibility of following a jurist other than the most learned, then the common man would be at liberty to make a choice between his Taqlid and that of the other. It would, however, not be permissible for a common man to follow a jurist other than the most learned in case the jurist other than the most learned gives a verdict in favour of non-obligation of the Taqlid of the most learned jurist. Of course, if a jurist other than the most learned gives a verdict in favour of the obligation of Taqlid of the most learned, it would be permissible to act upon his opinion, but not as its being a (final) authority, but rather his opinion being in conformity with caution.
      Problem # 8 In case there are two Mujtahids of equal learning, the common man would be at liberty to refer to either of them (for guidance), as also it would be permissible for him to follow one of them in some cases and follow another in other cases.
      Problem # 9 It is obligatory for a common man to act with due caution during his search for the Mujtahid or an A’lam (the most learned jurist). In the second case (i.e. the search for an A’lam), it is sufficient to exercise caution while acting on the verdict of those in whose case there is likelihood of their being A’lam, and that he should accept their most cautious statements.
      Problem # 10 It is permissible to act upon the verdict of a non-A’lam Madful, (one who is excelled by another), in matters where his verdict agrees with that of the A’lam, but also in matters where he is not aware of any difference between the verdicts of the two.
      Problem # 11 If, in a matter, there is no verdict of an A’lam, it would be permissible to refer that matter to a Mujtahid other than the A’lam, however, observing the order of succession from the more learned to less learned.
      Problem # 12 If a person follows someone who is not competent to issue a verdict, and later comes to realize the fact, it would be obligatory on him to revert to someone who is competent. Similarly, if a person follows a non-A ‘lam, as a precaution, it would be obligatory on him to revert to the A’lam. As a precaution, the same would be the rule, if a person follows an A’lam and (later) someone else turns out to be more learned than that A’lam, as regards matters in which the person has knowledge in detail of their disagreement in both cases.
      Problem # 13 It is not permissible to follow initially a deceased (A’lam). Of course, it is permissible to continue his Taqlid in some matters absolutely on which he has acted upon (during his lifetime), and apparently even in matters on which he has not acted upon (during his lifetime). As a precaution, however, it is permissible to revert to a living A’lam, and this reversion is in conformity with the most cautious opinion. As a precaution, it is not permissible subsequently to revert to the verdict of the deceased (A’lam). Similarly, it is not permissible to revert to another living jurist, except when the latter is more learned than the former, because, according to the more cautious opinion, it is obligatory to shift over to the more learned (Mujtahid). It is (more) reliable for a person to continue to follow a living (A’lam), (rather than to follow a deceased A’lam). If a person continues to follow a deceased Mujtahid, without shifting over to a living one, according to whose verdict it is permissible to continue to follow a deceased Mujtahid, it would be as if the person is acting without Taqlid.
      Problem # 14 If a person adopts the Taqlid of a Mujtahid, and the Mujtahid dies, and then the person adopts the Taqlid of another Mujtahid, and he also dies, then as regards the problem of continuing to follow the deceased Mujtahid who favours the obligation or permissibility of continuing to follow the deceased Mujtahid, then would he continue to be under the Taqlid of the first or the second Mujtahid? Apparently, he would continue to be under the Taqlid of the first Mujtahid if the third Mujtahid is in favour of the obligation of the continuance (of the Taqlid of the first Mujtahid), or he may opt either to continue to follow the second Mujtahid or shift over to the living one, in case the (third) Mujtahid is in favour of its permissibility.
      Problem # 15 If a person enjoys the permission or authority issued by a Mujtahid regarding the appropriation of property, relating to (charitable) endowments or bequests or legally interdicted persons, he shall cease to enjoy the permission or authority following the death of the Mujtahid. If a person has been appointed a custodian of property belonging to a (charitable) endowment or an interdicted person, then it is not far from likelihood that he shall not be removed (from the custodianship), but it is a caution which should not be given up that a fresh permission must be obtained or a new appointment (of a custodian) made by a living Mujtahid.
      Problem # 16 If a person acts according to the verdict of the Mujtahid whom he follows, in case of worship (‘Ibãdät), contract or unilateral obligation, and then the Mujtahid (whom he followed) dies, and he adopts the Taqlid of another Mujtahid, according to whose verdict those acts are void, his former acts shall be valid on the basis of the validity of those acts, and he shall not be required to perform those acts again, though he shall be required to perform his future acts according to the verdicts of the second Mujtahid.
      Problem #17 If a person adopts the Taqlid of a Mujtahid without due investigation, and subsequently has doubts about the Mujtahid’s possessing all the necessary qualifications, it will be obligatory on him to carry out the necessary investigations. Similarly if a person believes in full competence of a Mujtahid, and later starts doubting it, it shall be obligatory on him to make necessary investigations. Likewise, if a person believes in full competence of a Mujtahid and then, as a precaution, starts doubting the comprehensiveness of his competence, or when he believes him to be fully competent, and later starts suspecting him to have lost some of the qualities, like honourable record (Adãlat) and Ijtihad (competence to issue verdict in religious matters), it shall not be obligatory on him to make necessary investigation, and it shall be permissible for him to continue according to his previous position.
      Problem # 18 If the Mujtahid suffers something which leads to the loss of qualification for issuing verdict, such as moral depravity (Fisq), insanity, or amnesia (Nisyãn), it is obligatory on his followers to shift over to a Mujtahid who possesses those qualities, and it is not permissible for them to continue his Taqlid, because it would be as if a person had been following someone devoid of full competence and continued to do so for some time, so that he would be like one who has not adopted Taqlid of any Mujtahid at all, and his position would be like one who is negligent deliberately or inadvertently.
      Problem # 19 Ijtihãd (Competence to issue verdicts in religious matters) is established by personal investigation, favorable reputation about the person’s erudition and by the testimony of two well informed persons or experts. The same rule applies to (establishment of) an Aàlam. It is not permissible to adopt the Taqlid of a person about whom there is no knowledge of his having attained the status of a Mujtahid, even if he is one of the learned persons, in the same way as it is obligatory on a person other than a Mujtahid to follow a Mujtahid or act upon caution, even though he be one of the learned persons or close to ljtihãd (or competence to issue verdicts in religious matters).
      Problem # 20 The acts of a deliberately negligent person without following (Mujtahid), who is conscious of his negligence, are void, except with the hope that he would attain the factual position, or his acts happen to be in accordance with the factual position or the verdict of a person whom it is permissible to follow. The same rule applies to the acts of a negligent person acting deliberately or inadvertently with the intention of reaching close to the correct position, in case they are in accordance with the factual position or the verdict of a Mujtahid whom it is permissible to follow.
      Problem # 21 There are three ways of adopting the opinion of a Mujtahid on different issues:
      1. Listening to the opinion from the Mujtahid himself.
      2. Narration by one or two morally sound (Adl) persons about the Mujtahid (‘s opinion) or about (his opinion given in) his Risâlah (the booklet containing the Mujtahid’s verdicts on different issues), provided that it is free from (typing) errors; rather, the narration by a single person would be sufficient, if he happens to be one whose statement is relied upon.
      3. Consulting the Mujtahid’s Risãlah, provided that it is free from (typing) errors.
      Problem #22 If two narrators disagree while narrating the verdict of a Mujtahid, then, according to the stronger opinion, the statements of both of them should be dropped absolutely, irrespective of the fact whether both of them were equal in trustworthiness or not. If it is not possible to refer to the Mujtahid himself or his Risãlah, the person should act according to what is in conformity with caution in both the verdicts, or should himself act cautiously.
      Problem # 23 It is obligatory to have knowledge about the problems of doubts, omissions, and the like, which occur generally, except when one is sure of not facing such problems, in the same way as it is obligatory to have the knowledge of the different constituents, conditions, obstacles and preliminaries of ‘Ibãdãt (religious observances). Of course, it would be all right if a person knows in short that his act contains all the necessary elements, fulfils all the conditions and is free from all the obstacles, even if he has not a detailed knowledge.
      Problem # 24 If a person knows that for some time he had performed his ‘Ibãdat (acts of worship) without following a Mujtahid, but does not know the exact period of time, if he knows the nature of the ‘Ibãdãt (acts of worship) and their agreement with the verdict of the Mujtahid to whom he has referred, or to whom he intends to refer, then it would be all right; otherwise, he shall be required to make up for his previous acts as far as he knows about their performance, though it would be more cautious if he makes up to the extent that he is convinced of his full atonement.
      Problem # 25 If his previous acts were performed by way of Taqlid, but he does not know whether it was a valid or invalid Taqlid, they would be considered to have been performed by way of a valid Taqlid.
      Problem #26 If a period of time has passed since a person has attained legal maturity (Bulugh), and he has doubts whether his acts had been performed by way of a valid Taqlid or not, his previous acts shall be considered valid, though he shall be required to perform his future acts in the valid way.
      Problem #27 Adãlat (Moral soundness) is a condition for a Mufti (one giving a Fatwã or a formal legal opinion) and a Qâdi (Magistrate, or Judge). It is established by the testimony of two morally sound persons, association producing knowledge and confidence, or favorable reputation about his knowledge; rather, a man may be known by his good appearance of the acts required by the Islamic canon law (Shari ‘at), obedience to divine commands (Ta’at) attendance in social gatherings, and the like. Apparently a good appearance is an unquestionable sign of moral uprightness, though it does not produce (good) opinion or (absolute) knowledge.
      Problem # 28 Adalat consists of a permanent trait of character which produces constant adherence to piety through avoidance of what is forbidden and performance of what is obligatory.
      Problem # 29 The quality of Adalat is virtually lost by commission of the major sins and persistence in the commission of the venial sins ; rather, according to the more cautious opinion, even venial sins. However it is restored by resorting to penitence if the said trait of character subsists.
      Problem # 30.lf a person erroneously narrates the verdict of a Mujtahid, it is obligatory on him to inform all those to whom he had narrated the verdict (about his error).
      Problem # 31 If a problem crops up during the performance of prayers, the actual rule about which is not known to the person, and it is not possible for him to enquire about it at that time, he shall act according to one of the two alternatives (discontinue the prayers or complete it) with the intention of enquiring about the actual rule after the prayers. Now, if it turns out that he has not acted according to the actual rule, he shall be required to perform the prayer again, but if it transpires that he had acted upon the actual rule, his prayers shall be considered valid.
      Problem # 32 It is obligatory on an agent acting on behalf of another in acts like a contract, unilateral obligation, payment of Khums, Zakãt, or expiation, or the like to act in the way required according to the Taqlid (of the Mujtahid) of his client and not according to the Taqlid (of his own Mujtahid), in case they are following different Mujtahids. As regards a person hired by an executor or administrator for offering prayers or the like on behalf of the deceased, according to the stronger opinion, it is necessary for him to observe what is required by the Taqlid (of his own Mujtahid) and not that of the deceased, nor according to the Taqlid (of the Mujtahid) of the executor administrator. In like manner, if the executor does something voluntarily or on hire, it is obligatory on him to comply with the conditions of the Taqlid (of his own Mujtahid) and not that of the deceased. The same rule shall apply in case of an administrator (who does something on behalf of the deceased).
      Problem #33 If a transaction takes place between two persons, one of the parties to which is a follower of a Mujtahid in whose opinion such transaction is valid, while the other party follows a Mujtahid in whose opinion it is void, it is obligatory on both of them to follow the opinion of their respective Mujtahids. If a dispute takes place between the two parties, the issue shall be referred to one of their two Mujtahids or a third one, who will decide the matter according to his own verdict, and his judgement shall be accepted by both the parties. The same rule shall apply in case of a unilateral obligation belonging to two parties, such as a dissolution of marriage or manumission (of a slave), or the like.
      Problem # 32 An absolute caution is not permissible to be dropped in case of a verdict before a verdict in favour or against it has not been issued. Rather, it is obligatory to act by way of caution, or refer the matter to another Mujtahid in order of succession according to his superiority in knowledge. If, however, in the Rasa’il-e Amaliyyah (Instruction Books of Mujtahids for their respective Followers) the word “Caution’ has been used after a verdict which is contrary to the verdict, for example, if, after the verdict on a matter, it is said: “Though it is more cautious to do so and so:”, or subsequent to a verdict it is said, contrary to the verdict: “The more cautious opinion is such and such, although the rule in this case is such and such”, “or though the stronger opinion in this and such”, or close to the verdict there are words carrying approbation (Istihbab),as for example it is said: “The better or more cautious opinion is such and such”, in all these three cases, it is permissible to drop caution.
      index
      IMAM ROUHULLAH KHOMEINI (RA) TAHRIR AL-WASILAH
      Translated by Dr. Sayyid Ali Reza Naqavi
      INTRODUCTION
      SECTION TWO- DEALING WITHCLEANLINESS (TAHARAT)
      Chapter on Water
      RULES OF EASING NATURE (Urination and Defecation)
      Chapter on Rules Concerning the Dead
      Rules Concerning the RitualWashing of the Dead
      Procedure of Washing the Dead
      Etiquettes for Washing the Dead
      Rules Concerning Shrouding the Dead
      Rules Concerning the Two PalmBranches
      B- Recommended Baths from the point of view ofPlace
      C- Recommended Baths for some Acts
      Chapter Concerning Tayammum
      D — Obligatory Conditions for Tayammum
      How a Clean Thing Becomes Unclean
      Chapter Concerning the Unclean Things which areExcused in Prayers
      Chapter on Rules Concerning Containers
      SECTION THREE – DEALING WITHPRAYER (SALAT)
      Chapter on Preliminaries of Prayer
      Second Preliminary of Prayer: the Qiblah
      Fourth Preliminary for Prayer: Its Place ofOffering
      Chapter Concerning Actions during Prayer
      Rules Concerning Takbirat al-Ihram
      The Two Prostrations of Recitation of the Quran& Expression of Thankfulness
      Chapter Concerning Sequence of the Acts ofPrayers
      Rules Concerning Uninterrupted Sequence of theActs of Prayer
      Chapter Concerning Qunüt (Expressionof Humility before Allah)
      Rules Concerning Failure to Perform ActsRequired in Prayers
      Chapter on Rules Concerning Doubts
      A- Doubts about the Prayer itself
      B- Doubts Concerning the Acts in a Prayer
      Rules Concerning Doubts Which are not to beHeeded
      Rules Concerning Uncertainty in Acts of Prayerand its Rak’ats
      Rules Concerning the Forgotten Portions inPrayer
      Rules Concerning the Prostration for Error
      Conclusion about Miscellaneous Problems
      Rules Concerning Compensatory Prayers
      Rules Concerning Hiring for Offering Prayers
      Rules Concerning Friday Prayer
      Rules concerning the Conditions of FridayPrayer
      Persons on Whom Friday Prayers is Obligatory
      The Due Time for Offering Friday Prayer
      Rules Concerning Eid al-Fitr and Eidal-Adhã Prayers
      Chapter on a Traveler’s Prayers and itsRelevant Rules
      Chapter on the Jamà’at Prayer
      SECTION FOUR- DEALING WITH FASTING (SOWM)
      Chapter on Intention (Niyyat)
      Chapter on Things which must berefrained in a Fast
      Chapter on the Kinds of a Fast
      Chapter on an Expiatory Fast
      Chapter on Recommended Fasts
      Chapter on the Prohibited Fasts
      SECTION-FIVE ZAKAT
      Chapter Three—Zakät on Goldand Silver
      Chapter Four — Zakãt onGrains (or Cereals)
      Chapter Six – Qualifications ofPersons Entitled to Receive Zakät
      Chapter Seven – Misc. Rules of Zakat
      PART-TWO ZAKAT OF BODIES (OR FITRAH)
      Chapter One – Those on whomPayment of Zakat-i Fitrah is Obligatory
      Chapter Two – The Commodity for the Zakätof Fitrah
      SECTION SIX KHUMS
      Chapter One — Things on whichPayment of Khums is Obligatory
      Chapter Three – Anfãl (Spoilsof War)
      SECTION SEVEN HAJJ
      Chapter One – Conditions for theObligation of Hajj
      ChapterTwo -Hajj for a Vow, a Pledge or an Oath
      ChapterThree -Proxy (in Hajj)
      Chapter Four -Making a Will for Hajj
      ChapterFive – An Approved Hajj
      ChapterSix -Kinds of ‘Umrah
      ChapterSeven – Kinds of Hajj
      ChapterEight -Brief Form of Hajj-al Tamattu’
      Chapter Nine Miqats
      ChapterTen -Rules Concerning Miqats
      ChapterEleven -Conditions for Tying Ihram
      Chapter Twelve -Things ForbiddenDuring Ihram
      Chapter Thirteen -RulesConcerning Circumambulation
      Chapter Sixteen – Performanceof Sa’y
      Chapter Seventeen -Taqsir (TrimmingHair of the Head)
      Chapter Eighteen -Staying at ‘Arafat
      Chapter Nineteen -Staying in Mash’aral-Haram
      Chapter Twenty – Essential Rites at Mina
      SECTION EIGHT
      ENJOINING THE RIGHT AND FOBIDDING THE WRONG
      Chapter One -Varieties of the Two (Duties) and the Natureof their Obligation
      Chapter Two — Conditions forObligation of the Two (Duties)
      Chapter Three -Grades ofEnjoining the Right and Forbidding the Wrong
      CONCLUSION
      DISCOURSE ON DEFENCE
      Chapter One -First Category
      SECTION NINE EARNING AND COMMERCIAL TRANSACTIONS
      SECTION TEN
      Chapter One – Conditions of Contract for Sale
      Chapter Two – Options
      Third — Option ofCondition
      Fifth — Option ofDelay
      Sixth — Option of Inspection
      Seventh — Option of Defect
      Chapter Three – Rules Concerning Option
      Chapter Four – What is Included in the Object of Sale Sold in General Terms
      Chapter Five – TakingPossession and Delivery
      Chapter Seven -Ribã’ or Usury
      Chapter Eight – Saleof Surf (Bay’ al-Surf)
      Chapter Nine – Saleof Salaf (Bay’ al-Salaf)
      Chapter Ten – Murãbahah,Muwãda’ah & Towliyah
      Chapter Eleven – Sale of Fruits
      Chapter Twelve – Sale of Animals
      Chapter Thirteen – Iqalah(Revocation of the Contract by Both Parties)
      SECTION ELEVEN PRE – EMPTION
      SECTION TWELVE CONVEYANCE
      SECTION THIRTEEN IJARAH
      SECTION FOURTEEN JU’ALAH
      SECTION FIFTEEN ‘A RIYA H
      SECTION SIXTEEN WADI’AH OR DEPOSIT
      SECTION SEVENTEEN MUDARABAH
      SECTION EIGHTEEN PARTNERSHIP
      ChapterOne – Division of Shares of the Partners
      SECTION NINETEEN MUZARA ‘AH (METAYAGE)
      SECTION TWENTY MUSAQAT (SHARECROPPING OF ORCHARDS)
      SECTION TWENTY – ONE DEBT & LOAN
      Glossary

  2. MOHAMMEDANS ARE NEANDERTHALS:

    MUSLIM GRAVE VOODOO

    ALLAH WILL GROW HUMANS FROM THEIR GRAVES

    Allah says in Qur’an 22:7 that the day of resurrection is a certainty. He will raise all those who are in graves. Allah repeats the same theme in many other verses, such as Qur’an 36:78 80. We may wonder as to how Allah will raise us from our graves when our flesh and bones have turned into soil.
    In several verses of the Qur’an Allah provides answer to this perplexing question.

    In verse 7:57 Allah says that He sends the winds to carry the heavily laden clouds to fall as rain in a dead land to produce agriculture. Ibn Kathir extends this act of Allah to include the regrowth of humans from fertile soil. He writes that Allah will send rain for forty days; corpses will be brought up to their graves just like seeds are sown; this will be the resurrection of the dead. Allah confirms this in verse 30:25, saying: because Heavens and the earth are in His disposal; when He calls out the dead, people will rise from beneath the soil (graves). Jalalyn interprets this verse that this will happen when Israfil blows the Horn.

    Then Allah says in verse 36:51 that when the trumpet sounds, people will run from graves to Him. Ibn Abbas explains this verse stating that they emerge from their graves and proceed towards their Lord. According to Jalalyn this is the Horn at the second Blast for the Resurrection [to take place]; between the two Blasts is an interval of forty years.

    To remove confusion from this Islamic cultivation of human bodies in soils of graves, Ibn Kathir maintains that the inhabitants of the graves are neither in this world nor in the world hereafter, and they will stay there (in graves) until the day of resurrection (23:100). When Allah wishes to resurrect the bodies, He will send rain from beneath the Throne, which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth (35:9).

    In verse 54:7 Allah says that the unbelievers eyes will be humbled; they will run from graves like locusts scattered (also see 101:4). Verse 82:1–5 say that Allah will cleave the sky asunder, scatter the stars, and turn the graves upside down.

    ISLAMIC INTERROGATION IN GRAVES

    A hadis in Sunaan Tirmidhi (45) says that a grave is a horrible place. It is the first stage in the resurrection process.
    Have you ever thought about the affairs of the person freshly buried in a grave? Most of us will have no clue as to what befalls on the dead person once the funeral is over, the person laid to rest under soil, and the mourners depart.
    Here is what Allah does to a freshly dead, buried corpse:
    Once people have buried a dead, and start departing, the dead man listens to the sounds of the shoes of his relatives after they have put him in his grave (Sahih Muslim, 40.6863). Sunaan Abu Dawud (2.20.3225) writes that a dead man, when placed in a grave, hears the stepping sound of his departing companions.
    Further, in Sunaan Abu Dawud (3.40.4734) we read that when a man is placed in his grave and his friends leave him, he hears the beat of their sandals; then two angels come and speak to him. Sunaan Tirmidhi (50) writes that upon burial in a grave, a Muslim will rise up, see the setting sun and offer prayer.
    Obviously, we should have no doubt about the fate of the unbeliever’s corpse, as he will not offer any Islamic prayer.
    Sahih Muslim (40.6862) writes that after the burial in the grave, and after the mourners have left the burial site, two angels enter the grave and ask the dead person regarding Allah and Muhammad. If he were a non Muslim he would be shown his seat in hell fire. Once the angels are satisfied that the corpse is that of a Muslim, they expand the grave of the believer to seventy cubits, and he will be shown his place in paradise. Sahih Bukhari (2.23.450, 451) further explains, in connection with verse 14:27, that the dead man sits up in his grave and the angels talk to him about Allah and Muhammad.
    The names of those two angels who interrogate the freshly buried corpse are Munkar and Nakir. In Sunaan Tirmidhi (44) we get a description of these two angels of graves. This hadis says that Munkar and Nakir, the two angels of grave, have black faces and blue eyes. They will question a Muslim in his grave. When satisfied with the answers regarding Muhammad and Islam, these angels will increase the volume of the Muslim’s grave to 4900 cubic feet, light the grave, and instruct the Muslim to have a peaceful sleep. For a hypocrite his gravesides will be squeezed so much so, that his bones are crushed.
    Here are a few more ahadith to understand what Allah does to a corpse once it is inside a grave:
    § A person will be raised in the same very state in which he had died…(Sahih Muslim, 40.6878)
     When a Muslim is questioned in his grave he testifies that there is no god but Allah, and Muhammad is Allah’s messenger. It is written in the Qur’an in 14:27…(Sunaan Abu Dawud, 3.40.4732)
     Munkar and Nakir, the two terrible angels, will make a dead person sit up with his soul and body (in grave) and ask him questions about his religion and his prophet. This is the first examination after death…(Ghazali, p.1.1010)

    ISLAMIC TORMENT IN GRAVES

    Many people (including many moderate Muslims) will find it impossible to believe that Allah will torment them in their graves. However, Allah is merciless when He deals with the unbelievers. Ghazali (p.1.117) writes that belief in the punishment of grave is compulsory. Malik’s Muwatta (16.6.18) says that even a child (infidel, of course) is liable to be tormented in his/her grave.
    Curiously, Muhammad borrowed this concept of Allah’s torment in grave from the Jews of Medina. In verse 40:45 Allah says that He protected the believer (Moses’ disciple) who was in the midst of Pharaoh’s people, but destroyed Pharaoh. On the exegesis of this verse ibn Kathir writes that in the beginning Muhammad denied there would be the punishment in the grave. Later, when he heard from a Jewish woman when she told Aisha about the punishment in grave, Muhammad changed his mind. Muhammad now insisted that the unbelievers, including the Jews, are tormented in their graves (Sahih Bukhari, 2.23.457).
    Let us first examine the Qur’an about the Islamic torment perpetrated on infidels in their graves.
    Sahih Muslim (40.6861) writes that Muhammad heard the sound of torture of the Jews in their graves.
    Allah says in Qur’an 6:31 that on the resurrection day, the unbelievers will regret when they have to carry their loads on their backs. Ibn Kathir explains this bizarre situation (load) in this manner:
    Every unjust person, upon entering his grave, will meet a man with ugly face, dark skin and awful odour and wearing dirty clothes; on the resurrection day the unjust person will carry this ugly companion on his back to enter hell.
    Previously, we read that the two angels, Munkar and Nakir, will interrogate the inhabitants of graves. So, this ugly man, with dark skin and terrible body odour, must be another human (an unbeliever, perhaps) who will enter the grave to humiliate the non Muslim buried in his grave.
    In Qur’an 52:47 we read that besides the punishment on the resurrection day, the unbelievers will receive additional punishment. In Qur’an 32:21 Allah specifies this additional punishment. In this verse (32:21) Allah says that He will mete out lighter penalty in this life, before inflicting the supreme penalty hereafter. According to ibn Abbas this lower punishment refers to the punishment of the life of this world: dryness of the land, drought, hunger, assassination, and the punishment of the grave.
    Allah repeats His threat in Qur’an 40:11. In this verse Allah says that the disbelievers will suffer two deaths; they will beg Allah for a reprieve. According to ibn Abbas the first death is when Allah took away their souls [in the life of the world] and the second death refers after Munkar and Nakir had questioned them in their graves.
    While the reason/s to punish the unbelievers in their graves in understandable, it is quite interesting to note that Allah even punishes those Muslims (in their graves), because of their family’s wailing over him (Sahih Muslim, 4.2015, 2018, 2025).
    Sunaan ibn Majah (2.1593) writes that the angels torment a dead body for its relative’s wailing over it.
    We may wonder about the modality of Allah’s torture on the inmates of graves:
    Here is a summary of how Allah’s angels will carry out the torment.
     Ninety-nine poisonous dragons bite a non-Muslim in his grave; the dragons breathing air will destroy all verdure on earth… (Sunaan Tirmidhi, 46)
     When a man is placed in his grave the angel comes to him and asks him questions regarding his faith. An infidel is given a blow between his ears with an iron hammer… (Sunaan Abu Dawud, 3.40.4733)
     Muhammad said, “The punishment of an unbeliever is that, in his grave ninety-nine serpents will be biting him and each serpent will have seven heads. This will continue up to the Resurrection Day.”… (Ghazali, p.4.4150)

    ISLAMIC REWARDS IN GRAVES

    Just as the infidels will undergo excruciating torment in their graves, Allah has reserved much reward for Muhammad’s ardent followers.
    We had already noted that the angels of graves (Munkar and Nakir) would expand the size of a Muslim’s grave, and light the grave once they are satisfied with the interrogation. There are more rewards for the Muslims in their graves, such as:
     Die on a Friday or on a Thursday night, and you will not face the torment of grave… (Sunaan Tirmidhi, 414)
     When a Muslim is buried, the grave will expand its dimension to infinity and show the dead Muslim the door of paradise; for an infidel, the grave will squeeze and seventy dragons will take charge of the infidel… (Sunaan Tirmidhi, 1429)
     While on a journey, a Muslim man’s pregnant wife died but her child was born in a grave. People saw light in her grave. When her grave was dug, they found a child inside the grave playing with the lamp. The child exactly resembled the father… (Ghazali, p.2.1580)
     Allah extends the grave for extolling Him… (Mishkat, 1.91)
     Jesus will be buried with Muhammad (obviously, this is a reward for Muhammad)… (Sunaan Tirmidhi, 1522)

    Punishment in the Grave – What Happens After Death in Islam?

    ‘Every Soul Shall Taste Death’

    What happens after we die? What happens in the grave?

    What do Muslims believe about the hereafter? Will there be punishment in the grave?
    Allah has said in the Glorious Quran, ‘every soul will taste death’, but do we remember death in our daily lives? Is it important to understand and know that one day we will die, but only Allah knows when and how. People die from illnesses, diseases and accidents and even in their sleep.
    Are we preparing ourselves for death and the time when we shall be face to face with Allah with our deeds at hand?
    The first question on the day of judgment we will be asked is about salah (prayer). Are we preparing ourselves so that we may be able to answer that question? If the question of prayer is successfully answered then the rest of the process will be easy, insha Allah.
    What Is Death?
    Death is when the rooh (soul) leaves the body of a human being and that is the point when that person ceases to be alive and is pronounced dead.
    From this point onwards the rooh travels from this world to the next and the body gets buried in the grave.
    The angel of death, Azrael, extracts the rooh but cannot keep hold of it for the blinking of an eye when another angel snatches it away.
    A hadeeth:
    Once, the Holy Prophet sallallahu alaihe wasallam came to the Masjid for salaah, when he noticed some people laughing and giggling. He remarked, “If you remembered death, I would not see you like this. Think of your death often. Not a single day passes when the grave does not call out: ‘I am a wilderness, I am a place of dust, I am a place of worms.’ When a believer is placed in the grave, it says; ‘Welcome, it is good of you to have come to me. Of all the people walking on the Earth, I liked you the best. Now you have come in to me, you will see how I entertain you.’ It then expands as far as the occupant can see. A door from Paradise is opened for him in the grave and through this door he gets fresh and fragrant air of Paradise. However, when a evil man is laid in the grave it says; ‘You are not welcome here. Your coming into me is very bad for you. Of all the people walking on the Earth, I disliked you the most. Now that you have been put into me, you will see how I treat you!’ It then closes upon him so much that his ribs of one side penetrate into the ribs of the other. As many as seventy serpents are then set upon him, to keep biting him until the day of resurrection. These serpents are so venomous that if one of them happened to spurt its venom upon the earth, not a single blade of grass would ever grow.”
    ‘Every Soul Will Taste Death’
    Allah said that ‘every soul will taste death’.
    In Islam after everyone dies the torture or punishment in the grave is for certain people and not for others. If before someone dies, they say ‘La ilaha illallahu Muhammadur Rasul ullah’ (there is no God except Allah and Muhammad (peace be upon Him) is His Messenger), then Allah will forgive all of their sins and they will not have any punishment in the grave or in the hereafter.
    If a person does not say that and and they were a believer but not a good person, they will receive punishment for the sins they did in this life. If a person is a believer and does as Allah told that person to do in this life, for example follow the Quran and the way of the Prophet, then Allah may forgive their sins and also the punishment in the grave.
    No one knows and no one can guess if they will be punished or not, and also no one knows if they will say the kalima or not before they die, only Allah knows. You can worship Allah all your life, even then it is down to Allah with His mercy to forgive you or not.
    A Muslim person will know if they will be punished or not straight after they die because when Azrael comes to take the soul out of the body, if the soul comes out easily then the later stages will be easier. If not then Allah knows there may be punishment in the grave and in the hereafter.
    When a person is buried, they will be woken up in their grave by two angels, and if they are wearing scented white clothes that means the gates of heaven (jannah) will be open until judgement day after they are asked three questions and if they answer them correctly. If that person is woken up by two angels who are wearing black stinky clothes then the gates of hell will be open for them until the day of judgement if they cannot answer the three questions.
    Those three questions will be:
    1. What is your deen? (Religion)
    2. Who is your rab (Allah/God)?
    3. Who was sent to you with the message of Allah?
    These three questions will be answered easily by good practising muslims whose sins have been forgiven by Allah, but people with bad deeds will not be able to answer them. Answering these questions is not a thing of memorising them, our hearts will answer them if we worship and obey Allah in this life. If we do not obey and worship Allah in this life, then answering these three questions will be impossible.
    Allah The Most Merciful
    If a person had many bad deeds, even then if Allah wishes, that person may be forgiven for one small good deed, so then that person may not get punished in the grave or in the hereafter.

    It is very simple, everyone should try to live a good life to the extent Allah has provided for them and not disobey Him.

    Allah said, ‘I did not create mankind and jinn except to worship me’. This means that we were all created by Allah to only worship Him and obey his instructions in the Glorious Quran.

    When it comes to the questions of Jihad etc, only people who are misguided and misunderstand the Quran and the way of the Prophet Muahmmad (peace be upon Him) carry out killing and opression unlawfully, which is totally prohibited in the religion of Islam.
    Killing another human being is like killing the entire human race, saving another human being is like saving the entire human race.
    1. Hazrat Anas Ibn Malik radiyallahu anhu has reported that Rasoolullah sallallahu alaihe wasallam had mentioned that the grasp of Malikul Maut is more severe than one thousand hacks (cuts) with a sword. (Sharhus-sudoor)
    2. There is a narration regarding Hazrat Moosa alaihis salaam that he was questioned by Allah after death about how he had undergone the experience of dying and he replied that it could be described as the case of a live bird being put in to a hot boiling pot of bubbling oil.
    3. In another narration, Hazrat Moosa alaihis salaam is reported to have replied that the experience was like that of a goat being skinned alive by a butcher. (Sharhus-sudoor)
    4. It is narrated from Shaddad Ibn Aus radiyallahu anhu that there is not as much pain, torture in being spilt by a saw, shredded by scissorsor scalded by fiercely boiling water than in experiencing death.
    5. Hazrat Abu Qatadah radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam said that all distress, displeasure and agony at the time of death can be likened to that of an ant-bite.
    6. Hazrat Ibrahim alaihis salaam asked the angel of death to show him in which form he visits an evil person. Angel of death replied, “You will not be able to tolerate the sight.” Hazrat Ibrahim alaihis salaam insisted, the angel of death told him to turn around, while he transformed himself. After which he told Hazrat Ibrahim alaihis salaam to look. Upon seeing him he fell unconsciousness due to the pitiful sight. Thereafter, Hazrat Ibrahim alaihis salaam remarked that the sight was so horrifying that just looking at him was enough punishment for the evildoer.

  3. Normally a Hindu is NOT buried , but cremated, the reason why Hindus and Sikhs of Pakistan have to bury is that muslims have forbid them to have a cremation places which were demolished by muslims. It is surprising that even Indian Government has NOT take any action or condemned paki muslims of such acts. Muslims are barbarians and they will remain so .

    • Surj, you are a prejudicial person. For you, only Muslims are barbarians. What about those Sikhs and Hindus who brutally murdered innocent Muslims at Partition? All Muslims are not terrorists. And Islam bears no responsibility for the deeds of Muslims.

        • Shut up, you dickhead. You only know how to copy and paste. You are not a man. Be a man and debate. Stop relying on Websites. This shows how ignorant you are of Islam. You are a jerk. Get lost.

          • YO HO HO MO,

            SUBMISSION

            The name of the religion itself, “Islam” is controversial in its own right, in ancient Arabic the word “Islam” means submission to God, and so we find out that the name bears more than just a word. I will prove that Mohammed the so called prophet of Islam was a murderer, an enslaver, a polygamist, a pedophile, a ruler/dictator, a liar, a thief, a bandit and a nymphomaniac. I will also teach you that the Quran, the Haddith and how anything involved in Islam is pure evil. The Quran is the book in which Muslims are led to believe is the divine revelation between God and man, the Haddith is a book made up of the books containing the words of Islamic scholars including friends of the so called prophet himself.
            The prophet was supposed to have been from Mecca in what’s now western Saudi Arabia, he had taught how the Angel Gabriel had come forth to him in a cave and gave to him the message of God. Mohammed had influenced a lot of people with this belief and set up an army to rebel against anyone who rejected him and his words. Mohammed prior to the rebellion had problems with the Jews of Mecca and Medina, as they didn’t believe his words and the fact the Jews had a lot of money. So as the Quran says:

            “O ye who believe! Take not the Jews and the Christians for friends. For they are friends with each other, God does not reward the unbelievers.”
            (Quran, al-Ma’idah 5: 51.11)
            “O Prophet exhort the believers to fight. If there be of you 20 steadfast, they will overcome 200 and if there be of you a 100, they shall overcome a 1000, because the disbelievers are a folk without intelligence.”
            (Quran, Al Anfal: 8: 65)
            “Those who resist Allah and his messenger will be humbled to dust.”
            (Quran, Surah: 58: 5)
            “slay the idolaters where ever you find them, and take them captives and besiege them and lie in wait for them in every ambush.”
            (Quran, Surah: 9: 5)
            “I will instill terror into the hearts of the unbelievers, Smite ye above their necks and smite all their finger tips of them.”
            (Quran, Surah: 8: 12)

            Mohammed’s men massacred eight hundred innocents mostly Jews. Ask yourself what kind of a God would say something like this? The kind of God that’s made up purposely to give sick twisted men like Mohammed a reason to brainwash fools and blackmail others to create his vile fantasy for power and nowhere has it even been documented that anyone other than Mohammed started the fights. Mohammed made victims of innocents such as the women and children; most were raped, murdered or if lucky enslaved by Mohammed’s men.
            When the Prophet returned from the battle of Al-Khandaq and laid down his arms and took a bath, Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, “You have laid down the arms?” By Allah, I have not laid them down. Go out to them (to attack them).” The Prophet said, “Where?” Gabriel pointed towards Bani Quraiza. So Allah’s Apostle went to them (i.e. Banu Quarayza). Then they surrendered to the Prophet’s judgment but he directed them to Sa’d to give his verdict concerning them. Sa’d said, “I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed.” (Bukhari 5:448)
            GOD repulsed those who disbelieved with their rage, and they left empty-handed. GOD thus spared the believers any fighting. GOD is Powerful, Almighty. (surah 33:25-27)
            He also brought down their allies among the people of the scripture from their secure positions, and threw terror into their hearts. Some of them you killed, and some you took captive. (surah 33:25-27)
            He made you inherit their land, their homes, their money, and lands you had never stepped on. GOD is in full control of all things. (surah 33:25-27)
            If you gain a victory over the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of the Jewish merchants. He had close relations with them. He then killed him. At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He was older than Muhayyisah. When he killed him, Huwayyisah beat him and said: O enemy of Allah, I swear by Allah, you have a good deal of fat in your belly from his property.( Sunan Al-Abu Dawud, 13:299)

            Slavery in Islam was common, the ‘surah’ and the prophet recognized it as a means of luxury for themselves and torture for their slave victims, a punishment if and was once an infidel.
            Prophet, We have made lawful to you the wives to whom you have granted dowries and the slave girls whom God has given you as booty.. (surah 33:50)

            From these we can prove that Mohammed did Massacre Jews and tribesmen and we have proven that he took captives as slaves. We are also aware that Mohammed had many wives, hence making him a polygamist, he also had many concubines or as Shia Islam puts it “siqehs” (temporary marriage, an excuse not to say prostitution/or for a man to have sex), a Muslim scholar Ali Dashti once listed the women in Mohammed’s life. Some of these were slaves and siqehs:

            • Khadija
            • Sawda
            • Ayesha
            • Omm Salama,
            • Hafsa Zainab (of Jahsh)
            • Juwariya
            • Omm Habiba Safia Maymuna (of Hareth)
            • Fatima Hend Asma (of Saba)
            • Zainab (of Khozayma)
            • Habla Asma (of Noman)
            • Maria
            • Rayhana
            • Omm Sharik
            • Maymuna (not of Hareth)
            • Zainab (third one)
            • Khawla Duba.

            His favorite wife being Aisha whom he once beat up, don’t forget this is supposed to be a peaceful man of God.

            When sleeping with Aisha, Mohammed surreptitiously left his bed and went to the graveyard at Baqi; Aisha spied and followed Mohammed; when Mohammed learned Aisha’s misdeed he hit her (beat her) on her chest that caused much pain to Aisha… (Surah, Sahih Muslim 4:21)

            The Quran supports the idea of polygamy as we see in the quote;
            “Marry of the women, who seem good to you, two or three or four.” (Quran, 4:3).

            Originally in Islam the idea for polygamy can be said that it was for nymphomaniacs (just like the prophet), many cultures prior to Islam accept polygamy but for legitimate reasons, such as should a woman have no one to look after her (say her husband died in battle for example) a man whom accepts her can take her in regardless of his other wives. Some Muslims these days try to use some excuses to cover up the bad points of their religion. This religion doesn’t deserve respect. Mohammed and his followers obviously looked down upon women as can be told in these passages of the Quran and Hadith.
            “Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world’s life; but in nearness to Allah is the best of the goals (To return to)” (Quran, Surah 3:14).

            “O women! Give to charity, for I have seen that the majority of the dwellers of Hell-Fire were women.” The women asked, “O Allah’s Apostle! What is the reason for it?” He said: “O women! You curse frequently, and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. O women, some of you can lead a cautious man astray.”
            (Ibid, 1462)

            This passage basically suggests that women can look forward to an eternity of having men wanting to have sex with them in the afterlife. This already in itself shows what Muslims are brought around to think of women, is no wonder why they are treated as second class citizens even in today’s modern society.
            the witness of woman is worth half of that of man. (Quran, surah, 2:282)

            In Muslim countries such as Iran this is practiced, where a woman’s judgment is only worth half of a man’s. Hence a man can get away with murder even if there was one woman witness.
            The Quran mentions how when one dies in after life he will get so many virgins in heaven, it even mentions about buggering young boys in heaven, it seems as if Islam has a craze for sex and not just heterosexual.

            As for the righteous, they shall surely triumph. Theirs shall be gardens and vineyards, and high- bosomed virgins for companions: a truly overflowing cup. ( Quran 78:31)
            And round about them will serve boys of perpetual freshness: if thou seest them, thou wouldst think them scattered pearls. (Quran 76:19)

            This last quote could suggest that maybe the Prophet and his men had some kind of homosexual fetish.
            Mohammed the Profit, a profit of God, a messenger of God was also a pedophile, his third wife (some say second) was six years old, she was the daughter of Mohammed’s first Khalife; Abu Bakr. as Hijrah (immigration to medina) happened around about 622 A.D. and Mohammed was born around 570 A.D. It suggests Mohammed was fifty when he married her and fifty-three when he finalized the marriage and slept with her.

            The prophet engaged me when I was a girl of six. We went to Medina and stayed at the home of Harith Kharzraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became all right, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said, “Best wishes and Allah’s blessing and a good luck.” Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah’s messenger came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age.” (Bukhari 5:234, Aisha)

            I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah’s Apostle used to enter they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for ‘Aisha at that time, as she was a little girl, not yet reached the age of puberty. (Sahih Bukhari, 8:73:151, Aisha)

            This one can make someone uncomfortable, suggesting the idea of a fifty year old man watching his bride between the age of six and nine playing dolls with her friends, this is disgusting, sick and twisted at whatever society at whatever era.

            “The prophet wrote the (marriage contract) with Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death).” (Bukhari 7:88, Urwa)

            Most educated societies even before the time of Mohammed believed a girl shouldn’t be no less than thirteen especially in the Christian and Jewish traditions, but Islam has a backward approach to this even hundreds of years after the times of Cyrus the Great of the Persian Empire, etc. In Ancient Persia a woman was not allowed to be married against her will, over a thousand years on in a country not far from Persia it was ok to force marry a child of six years old. In modern day Persia (now Iran) since June 2002 it has been made legal for a girl of nine to be married by the consent of her parents. People cannot make the excuse that times were different. Every human has a brain and every human should know how to educate that brain correctly.

            Jihad in the Quran meaning holy war is not what “The Good Muslims” suggest to be a peaceful means to defending there religion. Get real! Muslims and Non-Muslims alike! Jihad means a time in which Muslims cause a crusade and should anyone not want to respect that and rebel (submit to Islam) they have a right to be killed. You hear it in the media all the time, that “terrorists are not the true meaning of Islam”, “Islam does not promote terrorism”, “Islam is about peace”

            These are false statements!

            These Muslims who say this are putting up a front to cover the truth, and why you might ask? Because they don’t want to believe that their religion teaches evil so they start falsely interpreting things into their own liking and teach it their way. A religion that has been believed by many people for many years and was handed down to them by their ancestors in their eyes must not be tarnished. Now this can be very well true in their eyes a swell as ours and they deep down are aware of the truth of Islam but also it could be that they have never read the Quran and are taking other people’s false words for it, or it could be they have read it and don’t want to believe the truth so again they interpret it to their own liking. These Muslims are the hypocrites NOT the terrorists! The terrorists are doing the duty of their Quran, besides thousands of terror acts by terrorists have occurred until now, they can’t all be wrong in what they see.

            “Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure,” (Quran, Surah 61:4)

            “Fight in the cause of Allah those who fight you but do not transgress limits…And slay them wherever ye catch them. And turn them out from where they have turned you out; for persecution is worse than slaughter; But fight them not at the sacred Mosque unless they first fight you there; But if they fight you, slay them. Such is the reward of those who reject faith. But if they cease, Allah is oft-forgiving, Most Merciful. And fight them on until there is no more persecution. And the religion becomes Allah’s. But if they cease, Let there be no hostility except to those who practice oppression” (Quran, Surahh 2:190-193)

            “And when the sacred months are passed, kill those who join other gods with God wherever ye shall find them; and seize them, besiege them, and lay wait for them with every kind of ambush: but if they shall convert, and observe prayer, and pay the obligatory alms, then let them go their way, for God is gracious, merciful. (Quran, surah 9:5)

            “God is gracious, God is merciful” They expect us to believe this, straight after saying that Muslims should kill Non Muslims.

            The Jihad has been a battle that the Muslims have been fighting since the religion was founded. e.g. The Muslim conquests of Egypt and Persia, in which Mohammed’s men, mainly led by some of his twelve Khalifes and Imams.

            Omar a Khalife of Mohammed, initiated a Jihad over Persia, his men massacred many Persians, took many women as slaves, raped them as well as children, burned down Persian libraries and destroying Persian history and its ancient culture, this was in 635 A.D.

            The Islamic conquest of Persia (637 – 651 AD) led to the end of the Sassanid Empire and the eventual decline of the Zoroastrian religion in Persia (modern day Iran). Over the centuries, most of the Iranian peoples, including the Persians and Kurds, became Muslims.
            http://en.wikipedia.org/wiki/Islamic_conquest_of_Iran

            Omar, caliph (head of the Muslim community) from 634 to 644, initiated an explosive expansion of Islam. He seized Syria, then Jerusalem and finally Damascus in 638 after having defeated Heraclius. In 635, other Arab troops launched an assault on the Sassanian Empire, and crossed the Euphrates. The downfall of the empire was well on the way when the Arab horsemen dealt the deathblow to the Sassanid dynasty and overran Persia first entering Ctesiphone in 637. Successive victories were to follow. They emerged victorious from the engagement at Nahavand in 642, which left the way open for them to enter the Iranian plateau. The conquest of Persia continued with the fall of Afghanistan (651) and then Transoxiana (674).
            http://www.artarena.force9.co.uk/arab.html

            Some Arab commanders destroyed Zoroastrian shrines and prohibited Zoroastrian worship.
            http://en.wikipedia.org/wiki/Islamic_conquest_of_Iran

            Egypt another ancient jewel in the world was also infected by Arab/Muslim parasites, in 639 A.D. it became part of the Arab world, and thus was introduced to Islam, like Persia, its history and ancient culture was destroyed. This was also the work of the Khalife Omar. This so called Imam of God massacred his way around the middle East and North Africa between 635 and 639 A.D. and captured many lands in the name of Islam and Allah.

            From the initial Islamic invasion in 639 AD Egypt became part of the Arab world. It was ruled at first by governors acting in the name of the Ummayad Caliphs in Damascus.
            http://en.wikipedia.org/wiki/History_of_early_Arab_Egypt

            And in the year 360 of Diocletian, in the month of December, three years after Amr had taken possession of Memphis, the Muslims captured the city of Alexandria, and destroyed its walls, and burnt many churches with fire. And they burnt the church of Saint Mark, which was built by the sea, where his body was laid; and this was the place to which the father and patriarch, Peter the Martyr, went before his martyrdom, and blessed Saint Mark, and committed to him his reasonable flock, as he had received it. So they burnt this place and the monasteries around it..
            http://www.fordham.edu/halsall/source/642Egypt-conq2.html

            Islam had spread to Europe by the 8th Century A.D. Thus southern parts of the Iberian Peninsula (Spain) still consists of Islamic monuments, its many art works are influenced by Islam, including its architectures as well as just its paintings. Jihad is a serious matter the Muslims would love nothing more than to carry on their job of World Domination, the spread of Islam happened so rapidly from the time it was founded until the time they reached their peak in owning lands. Their Kingdom initiated by a false God and Prophet, had stretched from Eastern Asia to Western Europe, had people submitted to it back then, by now this world would be in Jeopardy.

            Muslims led many conquests; some of the most famous led by the Muslim icon Saladin in the 12th Centaury A.D. He captured many lands including the Kingdom of Jerusalem, Jerusalem now in modern day Israel is fought between Israelis and Palestinian Arabs, (note I said Arabs not Muslims, but Muslims make an issue of the Palestine-Israel situation purely because Palestine is predominantly Muslim and they hate Jews, thus giving any excuse to fight them).

            Terrorism is another form of Jihad; very popular in the Islamic religion, modern day terrorists have been keeping with the old traditions of Jihad inspired to them by the Quran.

            Since the war on Iraq a number of innocent hostages like Nick Berg, Ken Bigley and Margaret Hassan had been brutally murdered, most of which were beheaded on national television through the Qatar based channel ‘AlJazeera.’

            When you meet the unbelievers in the Jihad strike off their heads and, when you have laid them low, bind your captives firmly. Then grant them their freedom or take ransom from them, until War shall lay down her burdens.
            (Quran: Mohammed: 47 – 4)

            The Russian theatre siege, the Madrid train bombing, London bombings etc. but these are not the work of hypocrites, both Muslims and Non Muslims say we should not resent Islam; just the terrorists, but why shouldn’t we resent this awful religion inspiring death to innocents, these fanatics and extremists are the real deal!

            Fundamentalism and Extremism is required in the Islamic faith so really in relation to Islam it’s just considered normal, but some so called moderate Muslims still call them fanatics and extremists, the best words for them kind of Muslims, In denial!

            People are blinded and stupid they don’t want to accept the truth; these so called Muslims who say Islam is about peace and loving one another are the real hypocrites, they talk about how Quran has been misinterpreted and this misinterpretation makes it sound evil, these statements are also false, it’s blatantly obvious the message of the Quran, their own Muslims abide by it (terrorists), some of the most intelligent scholars have researched it, e.g. Salman Rushdie and most boldly the fact the Quran and the Hadith etc. has far too many evil statements to make excuses that it says otherwise, they can’t all be wrong to start with.

            O ye who believe! Fight those of the disbelievers who are near to you and let them find harshness in you and know that Allah is with those who keep their duty.
            (Quran: Al Taubah: 9 – 123)

            These days it’s all about political correctness, one cannot mention anything against Islam without having an official wanting to press charges on you whether it be a Muslim official or a government official, or even a mob wanting to slit your throat. If it’s freedom of speech you want, then why not have the freedom to speak the truth, why? Because it’ll anger the Muslim community! so what?! That’s life, why should anyone have to live in dark ages and keep everyone else happy; the idea of a democracy is that people can express their opinions as long as one doesn’t go too radical and too obscene. Many Muslims have been racist against Non Muslims and get away with it but if a Non Muslim ever be racist towards a Muslim they would get hammered for it.

            The Quran itself is nothing but a bunch of false information devised by Mohammed and his men to brainwash the fools and blackmail anyone else, this was in order to get power over the country, the people and then the world. If people weren’t to submit to Islam whether it be that Mohammed’s men decided that the person to submit either had to become Muslim or keep their own religion but submit to Muslim rule; they would be severely punished. This brings to attention why many say that Muslims respect other peoples belief’s, this is a major misinterpretation, Muslims do not respect other people’s beliefs, note Mohammed and his men turned a blind eye at times to some people to stay in their own religion purely because they wanted less chance of a revolt, it would have been more time consuming and increase their work amount, it was easier for them in some small doses to just make them submit to their rule, however their ideology was purely for a full conversion so all their victims were still blackmailed to submit to Islamic rule nevertheless and most had to convert. Muslims try to pass this off as Mohammed respecting others beliefs, but Muslims have got to understand that these facts don’t stay hidden forever.

            The unbelievers among the People of the Book and the pagans shall burn forever in the fire of Hell. They are the vilest of all creatures.
            (Quran: Al Bayinah: 98: 1.8)

            Garments of fire have been prepared for the unbelievers. Sclading water shall be poured upon their heads, melting their skins and that, which is in their bellies. They shall be lashed rods of iron. Whenever, in their anguish, they try to escape from Hell, back they shall be dragged, and will be told: “Taste the torment of the Conflagration!”
            (Quran: Al Haj: 22 – 19 and 22 – 23)

            We can see that the false words of the Quran has already acclaimed a bad destiny for those Non Muslims in the afterlife this was a way of blackmailing people to follow Mohammed’s indigenous belief.
            The fruit of the Zaqqum tree shall be the unbelievers’s fruit. Like dregs of oil, like scalding water, it shall simmer in his belly. A voice will cry: “Seize him and drag him into the depths of Hell.” Then pour out scalding water over his head, saying: “Taste this, illustrious and honourableman!” This is the punishment, which you have doubted. (Quran: Al Dukhan: 44: 40.49)

            Hatred towards unbeliever of Islam is very common throughout the whole Quran. This suggests that a man who just doesn’t submit to the Muslims will have severe Punishment in afterlife.

            The Prophet Mohammed and his men were noting but greedy thugs who would go out of their way to kill anyone who didn’t surrender to them, they knew fools would believe that Mohammed spoke to God’s, Angels and if the so called wiser didn’t believe they would be tortured until they did. People call these the men of God, men like Mohammed, Ali, Hussein etc, men who kill murder, steal and lie.

            Shiah Muslims desecrate themselves with cuts and bruises during Ashura, crying falsely over a man (Hussein) who died well over a thousand years ago, got his own people killed for his own greed for wealth and power, killed their ancestors and destroyed their culture (country like Iran, Iranian Shiahs mourn this so called man of God) and they mourn for him, what is this world coming too? It’s a blessing Hussein got slaughtered in the end, but these mourners should be happy for the people who killed him and not mourn over that fiend Hussein. Hussein was obviously not all there as well as greedy, we learn Hussein’s army only consisted of seventy men whereas Yazid (Hussein’s enemy) had thousands of men however he was so determined about his lust for wealth, he challenged Yazid and ended up getting himself and all his followers killed, it was just inevitable with a ratio such as that.

            There are so many corrupt governments that are led by this religion, e.g. Islamic Republic of Iran and the former Taliban of Afghanistan. The clerics of Islam i.e. the Mullahs have destroyed any kind of democracy that a country like Iran could have had, since the eradication of the Taliban, things are looking more uphill for the nation of Afghanistan. Sadly Iran is still in turmoil, the government ran and infested by clerics are still in medieval times torturing those who might be a treat to the government of their Islamic Republic. The founder of this government was the so called Ayatollah Khomeini, who overthrew the Shah of Iran in February 1979, demolishing the Persian Monarchy which had ran for thousands of years. The movement was called the Islamic Revolution.

            Khomeini who claimed to be a man of God (a Muslim), was nothing but a blood thirsty tyrant just like his forefathers. He claims himself to be Iranian but there is proof that he is in fact of Indian origin; however mentioning this in Iran could get one into trouble while the clerics run the government. Like a proper Muslim he ran by the Quran properly, and he also believed in Sodomizing children, classing non Muslims are impure, sex, sex and more sex and not to mention sex with animals (bestiality) etc. Here are a few of his sayings quoted from his book, ‘The Little Green Book’.

            During sexual intercourse, if the penis enters a woman’s vagina or a man’s anus, fully or only as far as the circumcision ring, both partners become impure, even if they have not reached puberty; they must Consequently perform their ablution. (Ayatollah Khomeini, The little Green Book)

            Every part of the body of a non-Muslim individual is impure, even the hair on his hand and his body hair, his nails, and all the secretions of his body. (Ayatollah Khomeini, The little Green Book)

            If one commits an act of sodomy with a cow, an ewe, or a camel, their urine and their excrements become impure, and even milk may no longer be consumed. The animal must then be killed as quickly as Possible and burned, and the price of it paid to its owner by him who sodomized it. (Ayatollah Khomeini, The little Green Book)

            A man can have sexual pleasure from a child as young as a baby. However he should not penetrate, sodomizing the child is all right. If the man penetrates and damages the child then he should be responsible for her subsistence all her life. This girl, however does not count as one of his four permanent wives. (Ayatollah Khomeini, The little Green Book)

            Young boys or girls in full sexual effervescence are kept from getting married before they reach the legal age of majority. This is against the intention of divine laws. Why should the marriage of pubescent girls and boys be forbidden because they are still minors, when they are allowed to listen to the radio and to sexually arousing music? (Ayatollah Khomeini, The little Green Book)

            This list can go on; these are just some of the vile examples that Muslim clerics have to offer to the Muslim world as well as the vile comments in their Quran’s and Hadith’s.

            Some might say (so-called Moderate Muslims) that this is just one man’s opinion and it’s not the teachings of Quran. Well incorrect because for one his works have been inspired by the Quran, and two he is claimed high in the Muslim hierarchy, a man of God, a soldier of Islam.

            In conclusion Islam is nothing more than a terrorist organization in its own right, terrorism has been one of the center points of the horrific and barbaric religion since it was found by the false prophet Mohammed.

            Mohammed’s men cheated their way into power they stole the wealth of many communities as well as stealing people’s lives; they lied their way into power. He raided communities, massacred many, raped and murdered women and children. Mohammed was clearly an evil bandit.

            I came into this research a while back with an open mind to all religions, I came out educated about them all (most major religions). I have researched Christianity, Judaism, Hinduism, Buddhism, Zoroastrianism and Bahaiism but nothing was compared to the evil of Islam.

            Islam on the whole, its Quran, Haddith etc. teaches nothing but pure evil in every way.

            I grew to hate Islam and the Muslim beliefs as I learned more and more, I learned the evil the Quran mentions between its covers and I firmly believe this is not the word of God but the evil saying of Mohammed and his men.

            They say “God is the Merciful”, “God is the compassionate”, “God is the forgiving”, “God is Peace giving”, “God is gracious” etc. it seems these statements are totally false as far as Islam is concerned.
            I understand the Bible, the Torah etc have made faults in their words too, and some can even be disturbing, but overall message of those holy books taught peace and to be good to others; the exact opposite of what the Quran teaches. The teaching of Jesus was of Peace and Love. Mohammed was the founder of his religion and taught about war and hatred. His so-called God Allah also accepted hatred as well as he did.

            Most Muslims never rely on the Quran or the Haddith to educate themselves about Islam but rather read works of scholars who choose to write “their own wonderful world of Islam” which makes their religion a lot less evil than it is supposed to be; this then rubs off on the student learning about Islam. Some might find what I say unreasonable but that’s where they are wrong I am an educated individual, and have researched this independently going in this topic with an open mind.

            People and Muslims especially would frown upon people like myself for saying things against their precious Quran/Religion and act as if it’s a big wonder why we should hate their beliefs, well I say this, it is no wonder why we hate your religion, when your religion promotes hatred. Islam is also the only religion that seriously pushes the ideology of mixing state and religion; this is proven throughout the Islamic world.

            Every evil the Quran mentions, relates somehow to the next evil it mentions, but not to just evils within the Quran but it links to the attitudes of Muslims as groups and individuals, also other Islamic scriptures such as the Hadith does the same, these links can go on. It makes no difference whether one is Sunni, Shiah, etc. it’s all Islam

            ITS ALL BS!

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