Temporary Marriages and Prostitution is allowed in Islam


Few days earlier, we came across a news which said, that a minor Muslim girl (17 years old) from Hyderabad (India) was forced to marry 6 different people by her parents for a good sum of money. As per the police complaint, she accused her parents of selling her off in the name of marriage six times in the past two years. This is nothing different than prostitution, where a girl is forced to Marry a man just for sex, and in return the man pays a heavy sum to the parents of minor Girl. But is this form of temporary marriage or prostitution allowed in Islam? Let’s read the news and the sources from canonical scripture of Islam, which approves temporary marriages and prostitution. marriage

[DNA] Poor Muslim girls are being sold off in the name of marriage to wealthy and aged Arab Sheikhs in Hyderabad.

Last Monday, a 17-year-old girl approached the police when her parents tried to marry her off for the sixth time.

The girl, the third daughter of a paan shop owner, Mohammed Akbar, 52, from Hafeezbabanagar escaped with the help of an NGO when she was being taken in an auto to meet the prospective groom — a 50-year-old Sudanese man — at a city hotel.

In her police complaint, she accused her parents of selling her off in the name of marriage six times in the past two years. Her father, his third wife and the Sudanese national has been arrested.

“We are trying to identify the kazi and the brokers who fixed the wedding,” ACP Sai Krishna of Santoshnagar police station said.

In 1992, the menace came to light when an air hostess rescued a 12-year-old girl, who was being forcibly married off, from Hyderabad-Mumbai flight.

But more than 20 years later, the problem persists. It has now spread its tentacles to Muslim-dominated towns in Kerala and Karnataka where it is referred to as “Arabi kalyanam”, “Mysore kalyanam” or “Male kalyanam”. In Hyderabad it is known as ‘Arab nikah’ where minor girls are married off in exchange of money. These marriages last for a few days to a couple of months after which the bride is divorced.

The police said Akbar with help from his third wife Niloufer and broker Rehana married off the girl six times in a row since 2012. She was first sold to one Basheer from Nagpur for Rs30,000. A few months later Basheer divorced her and she was married off to an NRI, Jamal, in Pune for Rs30,000. She was married off to Saudi Sheikhs for the third and fourth time. Her parents received something between Rs50,000 and Rs1 lakh in 2013.

The Sheikhs, said the girl in her complaint, held her captive for three months. She was never allowed to go anywhere without a guard or an escort.

Her fifth marriage was with a Bahrain national in Hyderabad for Rs1 lakh a few months ago. On January 14 this year, her father fixed her sixth marriage with a 50-year-old Sudanese national, Mannan, for Rs1 lakh.

After reading this news, any sane minded person will at once say this is prostitution forced by the parents themselves on the girls . Now lets see few authentic Hadith and verses from Quran, which may be surprising for readers, as they support this form of temporary marriages and prostitution.

Sahih Muslim 3248—Ibn Uraij reported: ‘Ati’ reported that Jabir b. Abdullah came to perform ‘Umra, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the lifetime of the Holy Prophet and during the time of Abu Bakr and ‘Umar.

This Hadith claim that the temporary marriage or prostitution was prevalent in the time of Islamic prophet Muhammad and Caliph Abu Bakr and Umar. This is not the only reference to prostitution, read this:

Sahih al-Bukhari 5079—We used to participate in the holy battles led by Allah’s Messenger and we had nothing (no wives) with us. So we said, “Shall we get ourselves castrated?” He forbade us that and then allowed us to marry a woman temporarily by giving her even a garment and then he recited to us: “O you who believe! Make not unlawful the good things which Allah has made lawful for you.” (5.87) [Source]

As per this Hadith, it was Prophet of Islam, Muhammad himself who allowed temporary marriage and is even supported and revealed by Allah in his Quran 5:87. So it is safe to say that Temporary Marriages and Prostitution is allowed in Islam.

30 thoughts on “Temporary Marriages and Prostitution is allowed in Islam

  1. Agha
    When you don’t know anything about junctions of Islam then shut your mouth. Temporary Marriage/Prostitution is forbidden/haram in Islam. This rituals performs by Shia dogs who are not Muslim they never follow Islamic scriptures. On the behind of Shia if you are saying this then avoid it. “Islam har burai se Paak hai”. Prostitutions is allowed in Shia called “MUTA’A’. (wrong way of mariage mean to say illegal marriage just like british person and the born babies called BASTED just like Imam Khameeni etc.) and one more thing I would like to tell you the Sins of Muslim should never be represent on Islam.

    • YO HASSAN,

      PUT YOUR BEST MOHAMMADAN FORWARD & LET US SEE HIS PERVERTED SINFUL LIFE:

      MOHAMMED WAS A MURDERING, RAPING, CHILD MOLESTING, ENSLAVING, THIEVING ARABIAN THUG!

      THE QUR’AN, SUNNAH, HADITHS & SIRA ALL PROVE THESE FINDINGS!

      REMEMBER!

      FROM THEIR OWN “HOLY BOOKS”, THE PERVERT OF MECCA IS EXPOSED!

      ALLAH’S ARITHMETIC: 54 INTO 9 GOES NICELY

      THE WANKING PERVERT FROM MECCA

      A marriage is engaged in by 2 consenting adults.
      Do you really believe a 6 year old child would desire to marry a 51 year old man?
      Do you think that is what she would choose?
      Do you think a 9 year old girl would desire to have sex with a 54 year old?

      The thought of an old man becoming aroused by a child is one of the most disturbing thoughts that makes us cringe as it reminds us of pedophilia and the most despicable people. It is difficult to accept that the “Holy Prophet” of Mecca married Aisha when she was 6-years-old and WANKED BETWEEN HER THIGHS FOR 3 YEARS and consummated/RAPED her when she was 9. He was then, 54 years old.
      MUHAMMAD: HIS SEX LIFE, SEX ABUSE & CHILD MOLESTING

      Muslims believe that the Koran is the eternal word/laws of god to acts as a divine guidance for mankind about how to live a moral, righteous life. Prophet Muhammad, the highest perfection of human life and the prototype of the most wonderful human conduct in Islamic belief, emulated the guidance of Allah perfectly. Let us investigate how did the prophet live Islam; how did the prophet apply the eternal teachings of God in his daily life? In this search for the historical Muhammad, we will utilize the Islam’s holy books, its own writings.
      THE PERFECT MUSLIM

      And surely thou hast sublime morals
      (Surat Al-Qalam 68:4).

      Ye have indeed in the Messenger of Allah an excellent exemplar
      (Surat Al-Ahzab 33:21).

      Muslims believe that the Koran is the eternal word/laws of god to acts as a divine guidance for mankind about how to live a moral, righteous life. Prophet Muhammad, the highest perfection of human life and the prototype of the most wonderful human conduct in Islamic belief, emulated the guidance of Allah perfectly.

      MUHAMMAD’S MOLESTATION OF BABY AISHA
      Muhammad fantasized about baby Aisha before soliciting her from her father.
      Sahih Bukhari 9.140
      Narrated ‘Aisha:
      Allah’s apostle said to me, “you were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘uncover (her),’ and behold, it was you. I said (to myself), ‘if this is from Allah, then it must happen.
      AISHA’S FATHER DID NOT APPROVE AT FIRST
      Aisha’s father, Abu Bakr, wasn’t on board at first, but Muhammad explained how the rules of their religion made it possible. This is similar to the way that present-day cult leaders manipulate their followers into similar concessions.
      Sahih Bukhari 7.18
      Narrated ‘Ursa:
      The prophet asked abu Bakr for ‘Aisha’s hand in marriage. Abu Bakr said “but I am your brother.” the prophet said, “you are my brother in Allah’s religion and his book, but she (Aisha) is lawful for me to marry.”
      MUHAMMAD, 50, MARRIES BABY AISHA AGE 6
      Sahih Bukhari volume 5, book 58, number 234
      Narrated Aisha: the prophet engaged (married) me when I was a girl of six (years). We went to medina and stayed at the home of Bani-al-Harith bin Khazraj. 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 alright, 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 apostle 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.
      Sahih bukhari volume 8, book 73, number 151
      Narrated ‘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 (my dwelling place) 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.) (Fateh-al-bari page 143, vol.13)
      Muhammad’s father in law, Umar bin Khattab, the second rightly guided khalifa, married a child, Umm Kulthum. Umm Khultum was about 9 years old when she was married. Umar was certainly not doing wrong according to Islam, Muhammad once said that even the devil would step aside when he met Umar in an alley. Islam is indeed the true religion for pedophiles, rapists, sadistics etc.
      Sahih Muslim Book 008, Number 3310:
      ‘A’isha (Allah be pleased with her) reported: Allah’s Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.

      Sahih Bukhari Volume 7, Book 62, Number 64
      Narrated ‘Aisha:
      that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).

      Sahih Bukhari Volume 7, Book 62, Number 65
      Narrated ‘Aisha:
      that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: I have been informed that ‘Aisha remained with the Prophet for nine years (i.e. till his death).” what you know of the Quran (by heart)’
      Sahih Bukhari Volume 7, Book 62, Number 88
      Narrated ‘Ursa:
      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).
      Some Muslims claim that it was Abu Bakr who approached Muhammad asking him to marry his daughter. This is of course not true and here is the proof.
      Sahih Bukhari 7.18
      Narrated ‘Ursa:
      The Prophet asked Abu Bakr for ‘Aisha’s hand in marriage. Abu Bakr said “But I am your brother.” The Prophet said, “You are my brother in Allah’s religion and His Book, but she (Aisha) is lawful for me to marry.”
      Arabs were a primitive lot with little rules to abide. Yet they had some code of ethics that they honored scrupulously. For example, although they fought all the year round, they abstained from hostilities during certain holy months of the year. They also considered Mecca to be a holy city and did not make war against it. A adopted son’s wife was deemed to be a daughter in law and they would not marry her. Also it was customary that close friends made a pact of brotherhood and considered each other as true brothers. The Prophet disregarded all of these rules anytime they stood between him and his interests or whims.
      Abu Bakr and Muhammad had pledged to each other to be brothers. So according to their customs Ayesha was supposed to be like a niece to the “Holy Prophet” of Mecca. Yet that did not stop him asking Abu Bakr for her hand, even when she was only six years old.
      But this moral relativist “Holy Prophet” of Mecca would use the same excuse to reject a woman he did not like.
      Sahih Bukhari V.7, B62, N. 37
      Narrated Ibn ‘Abbas:
      It was said to the Prophet, “Won’t you marry the daughter of Hamza?” He said, “She is my foster niece (brother’s daughter). ”
      Hamza and Abu Bakr both were the foster brothers of Muhammad. But Ayesha must have been too pretty for the “Holy Prophet” of Mecca to abide by the codes of ethics and custom.
      In the following Hadith he confided to Aisha that he had dreamed of her before soliciting her from her father.
      Sahih Bukhari 9.140
      Narrated ‘Aisha:
      Allah’s Apostle said to me, “You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘Uncover (her),’ and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.
      Whether Muhammad had actually such a dream or he just said it to please Aisha is not the point. What matters here is that it indicates that Aisha was a baby being “carried” by an angel when the Prophet dreamed of her.
      There are numerous hadithes that explicitly reveal the age of Ayesha at the time of her marriage. Here are some of them.
      Sahih Bukhari 5.236.
      Narrated Hisham’s father:
      Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married ‘Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.
      Sahih Bukhari 5.234
      Narrated Aisha:
      The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj. 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 Allright, 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 Apostle 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.
      And in another Hadith we read.
      Sunan Abu-Dawud Book 41, Number 4915, also Number 4916 and Number 4917
      Narrated Aisha, Ummul Mu’minin:
      The Apostle of Allah (peace_be_upon_him) married me when I was seven or six. When we came to Medina, some women came. according to Bishr’s version: Umm Ruman came to me when I was swinging. They took me, made me prepared and decorated me. I was then brought to the Apostle of Allah (peace_be_upon_him), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter.
      In the above hadith we read that Aisha was swinging, This is a play of little girls not grown up people. The following Hadith is particularly interesting because it shows that Aisha was so small that was not aware what was going on when the Holy Prophet “surprised” her by going to her.
      Sahih Bukhari Volume 7, Book 62, Number 90
      Narrated Aisha:
      When the Prophet married me, my mother came to me and made me enter the house (of the Prophet) and nothing surprised me but the coming of Allah’s Apostle to me in the forenoon.

      Must have been quite a surprise! But the following is also interesting because it demonstrates that she was just a kid playing with her dolls. Pay attention to what the interpreter wrote in the parenthesis. (She was a little girl, not yet reached the age of puberty)

      Sahih Bukhari Volume 8, Book 73, Number 151
      Narrated ‘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 (my dwelling place) 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.) (Fateh-al-Bari page 143, Vol.13)

      Sahih Muslim Book 008, Number 3311
      ‘A’isha (Allah be pleased with her) reported that Allah’s Apostle (may peace be upon him) married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old.
      The holy Prophet died when he was 63. So he must have married Aisha when he as 51 and went to her when he was 54.
      Sahih Bukhari Volume 8, Book 73, Number 33
      Narrated ‘Aisha:
      I never felt so jealous of any woman as I did of Khadija, though she had died three years before the Prophet married me, and that was because I heard him mentioning her too often, and because his Lord had ordered him to give her the glad tidings that she would have a palace in Paradise, made of Qasab and because he used to slaughter a sheep and distribute its meat among her friends.

      Khadija died in December of 619 AD. That is two years before Hijra. At that time the Prophet was 51-years-old. So in the same year that Khadija died the prophet married Aisha and took her to his home 3 years later, i.e. one year after Hijra. But until she “grew up” he married Umm Salama.
      In another part Aisha claims that as long as she remembers her parents were always Muslims.
      Sahih Bukhari Volume 5, Book 58, Number 245
      Narrated ‘Aisha:
      (the wife of the Prophet) I never remembered my parents believing in any religion other than the true religion (i.e. Islam),
      If Ayesha was older i.e. 16 or 18 as some Muslims claim, she would have remembered the religion of her parents prior to becoming Muslims.

      Now someone may still claim that all these hadithes are lies. People are free to say whatever they want. But truth is clear like the Sun for those who have eyes.
      No sane person would be aroused by a 6-year-old child. Decent people wince at the thought of this shameful act. Yet some Muslims deny them. The question is why so many followers of Muhammad would fabricate so many false hadithes about the age of Aisha, which incidentally confirm each other?
      MUHAMMAD WOULD THIGH WITH BABY AISHA

      HOW TO THIGH & GET HIGH

      Now let us see how thighing is practiced on a female child & who began this evil practice. According to an official Fatwa issued in Saudi Arabia, the prophet Muhammad began to practice thighing his child-bride, Aisha when she was 6 years old until she reached 9 years of age (Fatwa No. 31409). The hadith mentioned the prophet Muhammad started performing literal sex with Aisha ONLY when she reached the age of 9 (Sahih al-Bukhari, book 62, hadith No. 89).

      Muslim scholars collectively agree, a child becomes an adult, available for sexual intercourse as soon as she reaches the age of nine. Likewise, the Shari’a allows any of the faithful to marry a six-year-old child.

      According to the fatwa, the prophet Muhammad could not have sex with his fiancée, Aisha when she was six due to her small size & age. However, the fatwa said that at age six, he would put his penis between her thighs and massage it gently because he did not want to harm her.

      Imagine a man of 51 removing the clothes of a 6-year-old girl and slipping his erect penis between her thighs, rubbing her until he ejaculated and his semen ran down her thighs. To this day, this is considered a benevolent act on the part of the adult male “not wanting to harm her.” What harm could be inflicted upon a young girl mentally and emotionally if not a grown man showing her his penis and stripping her of her clothes and rubbing his male organ between her legs?

      Of course the twisted mind that does such an evil to a female child, would not hesitate to ejaculate on her body. And if this sexually perverted evil frame of mind committed such an act upon a child, the pedophile would not stop at ejaculating on her. His evil desire would go further and rape the child before she was a mature adult. This is exactly what Muhammad did to Aisha when she was yet a child of 9.

      Before she reached puberty, he began to have sex with her. Let us see what the fatwa said about the prophet of Islam and his child-bride, Aisha.”Praise be to Allah and peace be upon the one after whom there is no [further] prophet. After the permanent committee for the scientific research and fatwas (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shamari, with reference number 1809 issued on 3/8/1421(Islamic calendar).

      The inquirer asked the following: ‘It has become wide spread these days, and especially during weddings, the habit of mufakhathat of the children (mufakhathat literally translated means “placing between the thighs of children” which means placing the male erected penis between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayers of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers ?’

      After the committee studied the issue, they gave the following reply: ‘It has not been the practice of the Muslims throughout the centuries to resort to this unlawful practice that has come to our countries from pornographic movies that the kofar (infidels) and enemies of Islam send. As for the Prophet, peace and prayers of Allah be upon him, thighing his fiancée Aisha. She was six years of age and he could not have intercourse with her due to her small age.

      That is why the prophet peace and prayers of Allah be upon him placed his penis between her thighs and massaged it lightly, as the apostle of Allah had control of his penis not like other believers'” (Fatwa No. 31409).

      Thighing of children is practiced in many Arab and Muslim countries, notably in Saudi Arabia, Yemen, Iran, and the Gulf countries. Also evil practices like altamatu’a bil almuka’aba (pleasure from sexual contact with her breasts), altamatu’a bil alsagirah (pleasure from sexual contact with a baby girl), altamatu’a bil alradi’ah, (pleasure from sexual contact with a suckling female infant), (Reported by Baharini Women’s Rights Activist, Ghada Jamshir)

      AISHA WASHING SEMEN FROM MUHAMMAD’S CLOTHES

      From the Hadith of Bukhari:

      Volume 1, Book 4, Number 229:

      Narrated ‘Aisha:

      I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible).

      Volume 1, Book 4, Number 231:

      Narrated Sulaiman bin Yasar:

      I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ”

      Volume 1, Book 4, Number 232:

      Narrated ‘Amr bin Maimun:

      I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them.

      Volume 1, Book 4, Number 233:

      Narrated ‘Aisha:

      I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.

      From the Hadith of Bukhari:

      Volume 1, Book 4, Number 229:

      Narrated ‘Aisha:

      I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible).

      Volume 1, Book 4, Number 230:

      Narrated ‘Aisha:

      as above (229).

      Volume 1, Book 4, Number 231:

      Narrated Sulaiman bin Yasar:

      I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ”

      Volume 1, Book 4, Number 232:

      Narrated ‘Amr bin Maimun:

      I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them.

      Volume 1, Book 4, Number 233:

      Narrated ‘Aisha:

      I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.

      MUHAMMAD RESERVED BABY AISHA FOR HIMSELF, BECAUSE SHE WAS A VIRGIN & HE WANTED A VIRGIN.
      Sahih al-Bukhari, volume 7, book 62, number 17
      Narrated jabir bin ‘abdullah:
      When I got married, Allah’s apostle said to me, “what type of lady have you married?” I replied, “I have married a matron.” he said, “why, don’t you have a liking for the virgins and for fondling them?” Jabir also said: Allah’s apostle said, “why didn’t you marry a young girl so that you might play with her and she with you?”
      Hence, Muhammad’s comments indicate that his reason for marrying Aisha while a young virgin is so that he could fondle and sexually play with her!

      AISHA WAS NOT THE ONLY BABY GIRL MUHAMMAD FANTASIZED ABOUT
      In the classic history, Sirat Rasul Allah (The Life of Muhammad) by Ibn Ishaq, there is an account in which Muhammad expressed a marital interest in a crawling baby. This event seems to have occurred around the time of the battle of of Badr, when he was about 55 years old. He had married Aisha two years earlier, when he was 53 years of age.
      (Suhayli, ii. 79: in the Riwaya of Yunus i. I. Recorded that the apostle saw her (Ummu’lfadl) when she was a baby crawling before him and said,
      ‘if she grows up and I am still alive I will marry her.’
      but he died before she grew up and sufyan b. Al-aswad b. ‘Abdu’l-asad al-Makhzumi married her and she bore him rizq and lubab… [Ibn Ishaq, The Life of Muhammad, Karachi, p. 311]
      Muhammad saw Um Habiba the daughter of Abbas while she was fatim (age of nursing) and he said, “if she grows up while I am still alive, I will marry her.” (Musnad Ahmad, number 25636)

      MUHAMMAD WOULD BATH & FONDLE AISHA
      Bukhari (6:298) – Muhammad would take a bath with the little Aisha and fondle her.
      Narrated ‘Aisha:
      The prophet and I used to take a bath from a single pot while we were junub. During the menses, he used to order me to put on an izar (dress worn below the waist) and used to fondle me. While in itikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses).

      MUHAMMAD CONSUMMATED HIS MARRIAGE TO BABY AISHA, WHEN SHE WAS 9
      Sunaan abu Dawud: book 11, number 2161:
      Narrated Aisha, Ummul Mu’minin:
      I and the apostle of Allah (peace_be_upon_him) used to lie in one cloth at night while I was menstruating. If anything from me smeared him, he washed the same place (that was smeared), and did not wash beyond it. If anything from him smeared his clothe, he washed the same place and did not wash beyond that, and prayed with it (i.e. The clothe).

      MUHAMMAD WOULD SEXUALLY ABUSE HIS WIVES
      Bukhari (6:300) – Muhammad’s wives had to be available for the prophet’s fondling even when they were having their menstrual period.
      Bukhari volume 1, book 6, number 299:
      Narrated ‘Abdur-rahman bin al-Aswad:
      …(on the authority of his father) ‘Aisha said: “Whenever Allah’s apostle wanted to fondle anyone of us during her periods (menses), he used to order her to put on an izar and start fondling her.” ‘Aisha added, “None of you could control his sexual desires as the prophet could.”

      WOMEN ARE SEXUAL OBJECTS
      Allah promoted this abusive sexual behavior:
      “Your women are a tilth for you (to cultivate) so go to your tilth as ye will” [Koran 2:223]
      Koran (2:223) likens a woman to a field (tilth), to be used by a man as he wills. In this verse, Allah also gives divine sanction for anal sex.
      According to Islam, Muhammad is the perfection of humanity and the prototype of the most wonderful human conduct. He had sex with Aisha at the age of nine, which amounts to rape of a minor. He also left behind an enduring legacy for aged Muslim men to fulfill their carnal desires contrary to natural law and to the life-long devastation of young girls.

      ALLAH PROMOTES PEDOPHILIA
      Quran 65.4 “and those of your women as have passed the age of monthly courses, for them the ‘iddah (prescribed divorce period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. They are still immature) their ‘iddah (prescribed period) is three months likewise, except in case of death] . And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘iddah (prescribed period) is until they deliver (their burdens) (give birth) and whosoever fears Allah and keeps his duty to him, he will make his matter easy for him.”
      Sura (65:4) lays down rules for divorce and sets the prescribed period for divorce. It clearly says, Muslim men can marry (and divorce) little girls who have not yet reached menstruation age. This means that Muslim men were allowed to marry baby girls. This is the eternal word of god. This is an eternal law of Allah. All Muslims must believe in this teaching. Otherwise, they are no longer Muslims but apostates of Islam.

      ALLAH ORDAINS RAPE
      “All married women (are forbidden unto you) save those (captives) whom your right hands possess.” 4:24
      You can have sex with slaves women captured in war (with whom you may rape or do whatever you like).
      Muhammad established an appalling precedent for abuse of young girls which is continued to be nurtured by the Muslim faithful. For example, Ayatollah Khomeini of Iran gave a fatwa about Quran 65.4:
      “A man can marry a girl younger than nine years of age, even if the girl is still a baby being breastfed. A man, however is prohibited from having intercourse with a girl younger than nine, other sexual acts such as foreplay, rubbing, kissing and sodomy is allowed. A man having intercourse with a girl younger than nine years of age has not committed a crime, but only an infraction, if the girl is not permanently damaged. If the girl, however, is permanently damaged, the man must provide for her all her life. But this girl will not count as one of the man’s four permanent wives. He also is not permitted to marry the girl’s sister.”
      MARRIAGE IN ISLAM:
      A WHOREHOUSE FOR MEN, A JAILHOUSE FOR WOMEN
      In the Quran, there is no word for marriage. The only word used is nikah, which means ‘having sex’ or ‘sexual intercourse’ in Arabic.

      WIVES IN ISLAM
      According to Quran a wife is some one with whom you have sex with.
      Different types of wives are:
      1. A paid wife with an open ended contract (House wife)
      2. A paid wife with a fixed term contract (Muta wife)
      3. A paid visitation only wife with a visitation contract (Misyar wife)
      4. Slave girl (bought gifted or captured)
      The price paid for vagina is called Mahr. Thus according to Quran a contract wife is like a whore who gets paid for her vagina called Mahr while a slave girl wife is like a whore who does not get paid a Mahr for her vagina.
      Q 4.24: Seek out wives by means of your wealth, and give those with whom ye have cohabited their price.

      APPROACH HER IN ANY WAY YOU WANT
      A wife has no say in the way the husband approaches her for enjoyment.
      Prophet said (Bukhari: Volume 7, Book 62, Number 81): “you are given the right to enjoy the women’s private parts”.
      Q 2.223: Your women are a tilth for you, so go to your tilth (have sexual relations in any manners), when or how you will. (trs. Hilali & Khan)

      WIVES CAN BE DUMPED AT WILL
      Like a client can dump a whore at will and pick up another one, the Quran says a husband can dump his wife and get another one.
      Q 4.20. If you want to exchange one wife for another than don’t take back any part of what you paid her.
      Hadiths say that Hasan Bin Ali, Prophet Mohammad’s beloved grand son, who died young, went through more than 70 wives in his short life.
      The husband is like a client of a whore. Once a wife is paid Mahr she is obliged to submit her private parts 24/7 to him.

      WHORES CAN DUMP A CLIENT, MUSLIM WIVES CANNOT DUMP HER HUSBAND
      If a whore changes her mind and does not want sex she can. She can return the money and kick him out. However, in Islam a wife does not have that liberty. Once the Mahr is paid her vagina is his to enjoy. She must submit to him any time he gets an urge.
      Ibn Majah 1854: “Prophet said if he asks her to surrender herself to him for sexual intercourse on a camel’s back, she should not refuse him even on a camel’s saddle.”
      However in our prophet’s case, whenever he had a huge urge (erection) and his child-wife got scared and ran away during foreplay, he had to catch her, bribe her with a new doll and drag her back to bed.

      SAYING NO COSTS ISLAMIC WIVES WHIPPING AND DIVINE CURSING
      If a wife refuses sex to a husband Allah ordered husbands to give her a good whipping.
      Quran 4.34: Scourge (whip) your wife if she does not obey.
      And ordered angels to curse her all night.
      Bukhari 4.54.460: “If a husband calls his wife to his bed for sex and if she , he angels will curse her till morning”.

      A WHIPPED WIFE MUST BE PUT ON AN INJURED LIST
      Once a wife is whipped badly, she cannot lie down and have sex without severe pain, seriously limiting the ways a husband can approach her thus violating aya 2.223. Our prophet told the momins to postpone sex with her.
      Bukhari Volume 7, Book 62, Number 132:
      The Prophet said, “When you flog your wife like you flog your slave then postpone the sexual intercourse.”

      VAGINA CONTRACTS
      OPEN-ENDED CONTRACT (REGULAR WIFE)
      A n open ended contract is signed for a negotiated price for an undetermined period. In addition wife gets boarding lodging and clothing. However if the husband decides to dump her, he can break the contract verbally and kick her out (4.20) any time he wants to but he cannot get any money back he paid for her vagina even if he used it for five minutes.
      Q 4.20: if you replace a wife by another, you cannot get any part of Mahr back even if it was a large sum.
      A broken contract cannot be renewed until the her vagina is used by another momin and is then released (halala).
      Q 2.230: And if he has divorced her, then she is not lawful unto him thereafter until she has sex with another husband. And if he has divorced her then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite.
      On the other hand a wife has no right to break a contract similarly. She can only break it if she can prove him to be impotent or insane in a court of law.

      SHORT-TERM CONTRACT or MUTA WIFE
      A man can sign a contract with a woman to use her vagina for a pre-determined period at negotiated price.
      The contract can be renewed without the requirement of interim use of her vagina by another man.

      VISITATION CONTRACT (MISYAR WIFE)
      In this contract a husband visits a misyar wife for sexual pleasure and pays her for each visit. The husband does not have to provide her boarding and lodging.

      WAYS TO ACQUIRE SLAVE GIRLS
      A slave girl doesn’t get paid Mahr for her vagina. She is acquired as a free gift (Maria was a free gift for Prophet from Egyptian king), bought from another owner (sometimes prophet took away pretty girls for free from their owners*) or captured after killing her father or husband (prophet took 20% of the captured women from a raid booty).
      Sahih Muslim, Book 019, Number 4345:
      It has been narrated on the authority of Salama (b. al-Akwa’) who said: We fought against the Fazara and Abu Bakr was the commander over us. Abu Bakr bestowed a young girl upon me as a prize. She was one of the prettiest girls in Arabia. So we arrived in Medina. I had not yet disrobed her (had not have sex with her) when the Messenger of Allah (may peace be upon him) met me in the street and said: Give me that girl, O Salama. I said: Messenger of Allah, she has fascinated me. I had not yet disrobed her. When on the next day, the Messenger of Allah (may peace be upon him) met me again in the street (Salama was parading the young beauty to make other jihadis jealous). Prophet said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of Allah! By Allah, I have not yet disrobed her.

      SLAVE GIRLS ARE THE BEST BARGAINS IN ISLAM
      Quranic ayas 4.3, 4.24, 23.6, 33.50 & 70.30 allow a Muslim man to have sex with slave girls. A slave girl can be bought or acquired by killing infidels and capturing their wives and daughters.
      Slave girls are the best bargain Islam has to offer to Muslim men but unfortunately Muslims are denying themselves this great reward from Allah just to appease infidel west. The uses of a slave-girl are:
      1. They provide sex 24/7.
      2. They are used as house maid
      3. Offered as sex partners to overnight house guests.
      4. Offered as gifts to family and friends for a few days or for good*.
      (*The History of Tabari, vol 8, pge 29-30: From his share of captive women, prophet gave his son-in-law, Ali a slave girl, Raytah bt Hilal to enjoy her at his will. He also presented Uthman b. Affan, his son-in-law, another slave girl Zainab b. Hayan, and bestowed another girl (name unknown) to his father in-law Omar Ibn Khattab. Omar gave that girl to his son Abdullah. Most of Prophet’s other elite companions received slave girls as gifts).
      5. Sold to raise cash, if the need be.

      SLAVE GIRLS ARE INCOME PROPERTIES
      Islam is the only religion which allows momins to pimp the bodies of their slave girls for side incomes. Thus Quran taught 1400 years back what modern day pimps are learning now, that is to control many prostitutes and get rich on their income.
      However Islam is a very compassionate religion. While many pimps force their prostitutes to sell their bodies, Islam prefers that momins avoid coercion.
      Q 24.33. Do not compel your slave girls to prostitution to drive income from her body if they are not willing.
      But of course Allah is a forgiving God. In case momins do beat them up and force them to prostitute, Allah said he will forgive them.
      Q 24.33. (continued) But if you did force her to prostitute Allah can forgive you because he is forgiving and compassionate.

    • Hey, Tehzeeb Hassan Shah, please don’t start a shia-sunni fight here. we muslims need to unite against these bastards so pray calm down.

          • Ghulam, dude, Shiites are Muslims. Shia and sunni muslims are brothers in faith. and yes if someone insults our prophet muhammad, we’ll surely stop him and send him to jail.

          • MUTA IS PROSTITUTION:

            Published on Books on Islam and Muslims | Al-Islam.org (http://www.al-islam.org)
            Home > A Shi’ite Encyclopedia > Debate on the Legitimacy of Mut’a > References
            ________________________________________
            Debate on the Legitimacy of Mut’a
            بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
            The following piece is adopted from the book “Temporary Marriage in Islamic Law,” by Abul Qasim Gourji, and is presented with some modifications.
            Introduction

            The word Mut’a was more commonly used than other terms for temporary marriage both during the lifetime of the Prophet and afterwards. Both its proponents and opponents preferred this word and its derivatives. In books on jurisprudence the terms Mut’a, al-Nikah al-Munqati’ (discontinued marriage), and al-Nikah al-Muwaqqat (temporary marriage), Istimta’ (having pleasure), and the related word of tamattu’ (pleasure) are all employed.
            The scholars both Sunni and Shi’a, agree that Mut’a was permitted at the beginning of Islam. However, they disagree as to the reasons it was permitted.
            The Shi’a View
            In the chapter titled “Women”, after listing those women to whom marriage is forbidden, the Qur’an states as follows:
            “Lawful for you is what is beyond all that, that you may seek, using your wealth, in wedlock and not in license. So those of them whom you enjoy, give them their appointed wages; it is no fault in you in mutually agreeing after fulfillment (of the wage). God is All-Knowing, All-Wise”(4:24).
            All Shi’a scholars and many Sunni scholars hold that this verse – especially the words: “Such woman as you enjoy (Istamta’tum)”- refers to the permissibility of Mut’a. The Shi’a present several arguments to prove this point. (See Sharh al-Lum’a, v5, p248-253; Jawahir, v5, p163).
            This verse was revealed towards the beginning of the Prophet’s stay in Medina. By the revelation of this verse, the temporary marriage became a legal custom in Medina and was looked upon as one kind of marriage and was referred to by the term Istimta’a, the same word employed in the Qur’anic verse – even though the literal meaning of the word is “to seek benefit” or “to take enjoyment”.
            Hence the meaning of the Qur’anic verse must be understood in terms of the conventional usage of the time, for as is well-known in the science of Qur’anic commentary and Islamic jurisprudence, the Qur’an follows the conventional usage of the people in all edicts and legal prescriptions. If someone wants to understand a word in the Qur’an in other than the conventional meaning of the time, he must supply a strong reason for doing so.
            Moreover if one looks up the traditions of the chapter of temporary marriage in the authentic Sunni collections such as Sahih al-Bukhari and Sahih Muslim, one can see that the messenger of Allah and his companions exactly used the word Istimta’a when referring to this contract, which is exactly the same word as what Qur’an employed.
            The context of the verse also indicates that it is referring to the temporary marriage. In the previous verse, i.e. 4:23, the Qur’an enumerates the women who are forbidden to men. These are divided into seven kinds stemming from blood relationship and seven more stemming from other causes: “Forbidden to you are your mothers and daughters…”.
            The next verse adds a fifteenth category of women forbidden to men: “And married women, save what your right hands own.” It continues with the words quoted above: “Lawful for you is what is beyond all that.”In other words, any woman not belonging to one of the fifteen categories is permitted, whether by marriage or ownership.
            Next the verse states: “that you may seek, using your wealth, in wedlock and not in license.” Grammatically, this clause is in apposition to “what is beyond all that.”It explains the legitimate mode of seeking sexual relationships with women, whether as the result of marriage or the purchase of slaves.
            The next part of this same verse states as follows: “So those of them whom you enjoy, give them their appointed wages.” The word “so”(fa) shows that this part of the verse is either part of the previous subject matter, or an example of it; in other words, its relation to the previous section is either that of the part which is completing the whole, or the particular example to the universal principle.
            And since the previous section deals with the different kinds of legitimate sexual relationships, either by marriage or the purchase of slaves, we can conclude that this section of the verse is the exposition of a further kinds of marriage, not mentioned previously; a kind which also requires that the man pay the wages of his wife.
            Many sayings have been related from the Companions of the Prophet and those who followed them (al-Tabi’een) confirming the Shi’a view that verse 24 of this chapter concerns Mut’a. Several of the companions, including Ibn-Abbas, one of the highly respected companions of the Prophet, Ibn Masud, one of the first to accept Islam, and Ubayy Ibn Ka’ab, one of the scribes of the revelation, and many others used to read the verse with three more words resulting in the sentence of the form: “So those of them whom you enjoy to an appointed time (Ila Ajal Musamma).”This clearly indicates that the verse refers to Mut’a.
            In Majma’ al-Bayan, Abu ‘Ali al-Fadl Ibn al-Hasan al-Tabarsi (d. 548/1153), one of the Shi’a commentator of the Qur’an summarizes the Shi’a arguments:
            the word ‘enjoy’ in this verse refers to the marriage of Mut’a, i.e., a marriage for a specified dower and a determined time period. This opinion has been related from Ibn Abbas and many of the ‘followers’ of the Companions such as Isma’il Ibn Abdurrahman al-Suddy (d. 127/744-45) and Sa’id Ibn Jubair al-Asadi (95/713-14).
            In fact, this clearly must be the case, for although the words Istimta’a and Mut’a have the literal meaning of ‘enjoyment’, in Shari’ah (divine law) they refer to the contract of temporary marriage, especially when they are followed by the word ‘women’. Hence the meaning of the verse is: ‘Whenever you draw up a contract of Mut’a with a woman, you must pay her wages.’
            Reference: Majma’ al-Bayan, by Abu ‘Ali al-Tabarsi, v3, p32
            The Sunni View
            As was indicated above, the Sunnis agree that at the beginning of Islam Mut’a was permitted. For example, Fakhr al-Din al-Razi (d. 606/1209), the famous Sunni theologian, writes in his Commentary on the Qur’an that Mut’a was at first permitted. The Prophet made a lesser pilgrimage (Umrah) to Mecca, and the women of Mecca made themselves up especially for the occasion. Some of the Companions complained about the long separation from their wives, and the Prophet replied: “Then go and enjoy (Istamta’a) these women.”(Tafsir al-Kabir, by Fakhr al-Razi, v3, p286)
            Those Sunnis who hold that the Qur’anic verse mentioned above (4:23) does indeed refer to the permissibility of Mut’a also maintain that the verse was subsequently abrogated (Naskh) by other Qur’anic verses. They offer three arguments to prove their point: other Qur’anic verses, the sermon of Umar banning Mut’a, and the Hadith transmitted by some Companions. The Shi’a, in turn, reject each of the arguments:
            Debate On The Qur’anic Verse Of Mut’a
            Some Sunnis argue that sexual intercourse is forbidden except with one’s wife or a slave by reason of the verse:
            “Prosperous are the believers … who guard their private parts save from their wives and what their right hands own.”(Qur’an 23:14).
            According to the Prophet’s wife Aisha and others: ‘Mut’a is forbidden and abrogated in the Qur’an where God says: “who guard their private parts…”
            (al-Jami’ li Ahkam al-Qur’an, by al-Qurtubi, v5, p130).
            The Sunni argument continues by pointing out that without question a woman enjoyed through Mut’a is not a slave. Nor is she a wife, for several reasons: if she were a wife, she and her husband would inherit from each other, since God says:
            “And for you a half of what your wives leave…”(Qur’an 4:12).
            But everyone agrees that Mut’a does not involve inheritance. If she were a wife, the child would belong to the husband, since according to the Prophet: “The child belongs to the bed.”But again this is not the case. And finally, if she were a wife, it would be necessary for her to maintain the waiting period, since this is commanded by God (2:234); but this also is not the case.
            We have already seen that some of these arguments, taken from Fakhr al-Razi’s Commentary, do not in fact apply to Mut’a as the Shi’a understand it. It is the Ijma’ of the Shi’a scholars that the child born of Mut’a belongs to the husband and that the woman is obliged to observe the waiting period after the expiration date of the marriage. However, it will be useful to see how the Shi’a answer each of the above Sunni claims:
            As for the ‘abrogation’ of the verse concerning Mut’a, historical considerations show that this can not be the case. The verse mentioned as abrogating Mut’a was revealed in Mecca before the migration, while the verse establishing Mut’a was revealed after the Prophet had emigrated to Medina. But a verse which abrogates another verse must have been revealed after it, not before it.
            It is also well-known that the Prophet allowed the companions to practice Mut’a in Medina, and if Mut’a had already been illegalized in Mecca (before Hijra) by Qur’an, then the Prophet would not have allowed his companions to practice it after the migration. (Tafsir al-Mizan, by al-Tabatabai, v3, p132).
            As for the Sunni claim that a wife by Mut’a is not a legitimate wife because she does not fulfill the religious requirements for being a ‘wife’, this also is false. In the question of inheritance, the Qur’anic verse is a general one, and there is no reason to suppose that it may not have certain exceptions. In fact, the specific requirements of Mut’a as established by the Hadith literature show that Mut’a is an exception. Nor is it the only exception, since a non-Muslim cannot inherit from a Muslim, nor can a murderer inherit from his victim.
            Also if a man is sick and marries a woman, but dies due to that sickness before consummating the marriage, the woman will not inherit from his husband. Thus being husband and wife (even in the permanent marriage) does not always necessitate the inheritance. Qur’an usually provides the general rules and he was the Messenger of Allah who clarified the exceptions as well as the conditions for applying the rule.
            In short, inheritance pertains to permanent marriage, but even in permanent marriage it has certain exceptions, so that the verse establishing it cannot be interpreted as nullifying the validity of Mut’a. Also inheritance is possible in the temporary marriage as long as it is made condition at the time of contract. (See Asl al-Shi’a wa Usuliha, by Kashif al-Ghita’, p116; al-Bayan Fi Tafsir al-Qur’an, by al-Khoei, p219)
            In the question of the child, there is no reason to claim that it is illegitimate. In Mut’a the “bed”is legitimate, so is the offspring. (Sharh al-Lum’a, v5, p277)
            The Imam Ja’far was asked: “If the wife becomes pregnant as a result of Mut’a, to whom does the child belong?”He replied: “To the father,”i.e., the child is legitimate. (Wasa’il al-Shi’a, v14, p488)
            In a similar manner numerous traditions exist to prove that a wife by Mut’a must observe the waiting period of two months. Some of such traditions are even documented in the Sunni sources. For example Fakhr al-Razi himself quotes a relevant saying from Ibn Abbas that:
            Ibn Abbas was asked: “Is Mut’a fornication or marriage?”He answered: ‘Neither the one nor the other.’ The questioner then asked: “Well then, what is it?”Ibn Abbas replied: “It is Mut’a’, just as God has said.”The questioner continued: “Is there a waiting period in Mut’a?”He replied: “Yes, a menstrual period.”He was also asked: “Do the husband and wife inherit from each other?”He answered: “No.”
            Reference: Tafsir al-Kabir, by Fakhr al-Razi, v3, p286
            Certain Sunnis also argue that Mut’a cannot be considered a legitimate form of sexual union because it excludes such things as inheritance, divorce, sworn allegation, forswearing, and Bihar. Since these necessary concomitants of marriage do not apply to Mut’a, it cannot be considered marriage, so the woman cannot be considered a legitimate wife.
            If she is neither a wife nor property, sexual intercourse with her is illegitimate: “Prosperous are the believers, who… guard their private parts, save from their wives and what their right hands own. . .; but whosoever seeks after more than that, those are the transgressors”(23:1-7). Hence, people who engage in Mut’a transgress God’s law.
            A typical Shi’a answer to this argument runs as follows: First, the Qur’anic verse is a general statement, and there is no reason why its specific applications may not be clarified by other verses and the traditions. Second, it is not true that the above things are concomitants of marriage: there is no inheritance in the case of a non-Muslim wife, a murderer, or a slave-girl.
            A legitimate sexual relationship may be dissolved without divorce in the case of a wife who is the subject of a sworn allegation, a spouse who leaves Islam, or a slave-girl who is sold. Sworn allegation, forswearing, and Bihar are all concomitants of permanent marriage, not of legitimate sexual relationships in general (i.e., they do not apply to sexual relationships with a slave).
            Even if we suppose that these things do in fact pertain to legitimate sexual relationships, then it will be necessary to specify that there are certain exceptions. This is the only way we will be able to combine the Qur’anic verses and the traditions which show that these pertain to legitimate sexual relationships with those traditions which demonstrate that they do not pertain to Mut’a. (Jawahir, v5, p163).
            Debate Over The Sermon Of Umar
            In a famous sermons the second caliph Umar banned Mut’a with the following words:
            “Two Mut’a were practiced during the time of the Prophet: Mut’a of women and Mut’a of Hajj, but I forbid both of them and will punish anyone who practices either.”
            References:
            • Tafsir al-Kabir, by Fakhr al-Razi, v3, commentary of verse 4:24
            • Musnad Ahmad Ibn Hanbal, v1, p52
            Al-Razi summarizes the Sunni interpretation of Umar’s words by saying that they were pronounced in a gathering of Companions and no one protested. Therefore, the situation must have been as follows: either
            1. everyone knew that Mut’a was forbidden, so they remained silent; or
            2. they all knew that it was permitted, yet they remained silent out of negligence and in order to placate Umar; or
            3. they did not know whether it was forbidden or permitted, so they remained silent since the matter had just then been clarified for them, so they had no reason to protest.
            Reference: al-Tafsir al-Kabir, by Fakhr al-Razi, v3, p287
            Al-Razi continues by saying that the first possibility is what he is trying to prove. If we maintain the second possibility, then we must call Umar and the companions who were with him unbelievers. For they knew that the Qur’an and the Prophet had permitted Mut’a, yet Umar went ahead and banned it without the Qur’anic verse permitting it having been abrogated. This is unbelief (Kufr); and those who knew Umar was wrong without protesting shared in his unbelief. But such a supposition requires that we call Islam a religion of unbelief, which is absurd.
            The third possibility that Umar’s listeners had not known whether Mut’a was permitted or forbidden is also absurd. For, if we suppose that Mut’a was permitted, then people would need to have knowledge of that fact in their everyday lives, just as they need to have knowledge about the permissibility of marriage. So the legal situation of Mut’a must have been known, just as everyone knew about marriage.
            Al-Razi concludes that as soon as we see that the second and third possibilities are in absurd, then we know for certain that the companions remained silent only because they all knew that Mut’a had already been abrogated.
            The Shi’a answer Fakhr al-Razi’s arguments as follows: Umar’s sermon demonstrates that during the lifetime of the Prophet Mut’a was permitted. The reason Umar attributed the banning to himself is that he wanted to show that he was expressing his own view. If the Prophet himself had prohibited Mut’a, or if its permissibility pertained only to a specific period in time, then Umar would have attributed its prohibition to the Prophet, not to himself. (Majma’ al-Bayan, v3, p32).
            Another saying concerning Mut’a is also attributed to Umar: “God permitted for His Prophet what He willed, and the Qur’an has been revealed in its entirety. So complete the Hajj and the Umrah as God has commanded you. But avoid marrying these women, and do not bring before me any man who has married a woman for a specified period, or I will stone him.”(Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p885, Tradition #145. For English version see: v2, chapter 442, Tradition #2801)
            As for the fact that no one protested against Umar’s pronouncement cannot be considered proof that the Prophet himself had forbidden Mut’a. For Umar threatened the people with stoning, and considering his fabled severity and harsh temper, no one would have dared to speak against him
            . If ‘Ali had been able to protest against Umar, he would not have remained silent. But because of the circumstances he had no choice but to have patience and to bide his time. The case of Mut’a is similar. For it was ‘Ali himself who said: “If Umar had not prohibited Mut’a, no one would commit fornication except the wretched!”(Sunni commentaries of Qur’an by Tabari, Tha’labi, Qurtubi, Fakhr al-Razi, Suyuti, Ibn Hayyan, Nishaboori, and Jassas. As for Shi’a, see al-Mut’a, by al-Dizfuli, pp 68-69).
            The Shi’a scholars also point out that without question stoning as a punishment for having performed Mut’a could not be permissible, even if we were to accept that Mut’a is forbidden. For stoning can only be a punishment when a married man has committed fornication with a woman. Hence Umar had no right for laying down this edict. (Jawahir, v5 p161, al-Bayan, p229).
            Fakhr al-Razi answers this line of reasoning by saying that perhaps Umar only mentioned stoning to intimidate his listeners and make them think more seriously about the consequences of temporary marriage. (al-Tafsir al-Kabir, by Fakhr al-Razi, v3, p287).
            Concerning Umar’s two sayings banning Mut’a, the Shi’a argue as follows: If his prohibition was based on “independent judgment”(Ijtihad), then it is baseless, since all scholars agree that independent judgment can never gain or contradict the saying of the Qur’an or the traditions. (Sharh al-Lum’a, v5, p182-183; Jawahir, v5, p161; al-Bayan, p229).
            As for the Qur’anic basis of Mut’a, we have already seen that as far as the Shi’a and certain individual Sunnis are concerned, the Qur’an permits it in the chapter of Women. As for its basis in the prophetic Hadith, many traditions have been related in the standard Sunni collections which proves the permissibility of Mut’a of women at the time of the Prophet.
            Concerning Umar’s “independent judgment”, one of the contemporary Shi’a scholars argues as follows: Umar may have made his judgment completely on his own initiative and in direct contradiction to the words of the Prophet; or he may have based his judgment on a prohibition issued by the Prophet himself. If the first case is true, then Umar’s judgment is groundless, as noted above. And the second case cannot be true, since a number of the companions have given witness to the fact that Mut’a was permitted during the lifetime of the Prophet and up until the time of his demise. (al-Bayan, p229).
            In general the Shi’a argue that if Umar’s prohibition had been based upon the words of the Prophet, then other Companions would have known about it. How is it possible for the Prophet to have forbidden Mut’a, yet, during the rest of his life, the period of Abu Bakr’s caliphate and the beginning of Umar’s caliphate, for prohibition to have remained unknown to everyone but Umar? Moreover, if his prohibition were based upon the words of the Prophet, why did he not attribute it to the Prophet instead of to himself?
            Fakhr al-Razi answers that it might be that beside Umar, some other Companions had heard the prohibition from the Prophet, but they forgot it later. But when Umar mentioned the prohibition in a large gathering, everyone knew he was speaking the truth, so they remained silent.
            The Shi’a reply to the argument of Fakhr al-Razi as follows: It is impossible to imagine that all of the Companions other than Umar had forgotten that Mut’a had been forbidden, considering its everyday importance. People need legitimate sexual relationships almost as much as they need food and water. They could not have forgotten when they continued practicing Mut’a after the demise of the Prophet till the time of Umar’s rule.
            The Shi’a authors also point out that Umar banned the two kinds of Mut’a together, whereas everyone, Sunnis and Shi’a agree that the Mut’a of al-Hajj is permissible. Hence the Mut’a pertaining to women should also be permissible. (Majma’ al-Bayan, v3, p33).
            Debate On The Controversial Reports
            In the Sunni sources few traditions have been attributed the Prophet showing that he banned Mut’a during his lifetime. In most of the Sunni “sound”collections (Sihah), it is related from ‘Ali that he said: “Verily the Prophet of God banned the Mut’a of temporary marriage and the eating of the meat of domesticated asses on the day of Khaibar.”
            Ibn Sabra relates from his father the following: I came upon the Prophet of God who was leaning against the Ka’ba. He said: “O People! I commanded you to seek enjoyment (Istimta’a) from these women, but now God has forbidden that to you until the Day of Resurrection. So if you have a temporary wife, let her go her way; and do not take back anything of what you have given her.”
            Another Hadith is related from Salama Ibn al-Akwa’. Through his father he reported that the Prophet of God permitted Mut’a in the year of Autas (8/629) for three days; but then he prohibited it.
            Shi’a do not consider these three traditions of any authority. To illustrate how they reject them, we can summarize the arguments of al-Khoei. The Hadith attributed to ‘Ali cannot be authentic, since all Muslims agree that Mut’a was permitted in the year Mecca was conquered. So how could ‘Ali have claimed that Mut’a was banned on the Day of Khaibar (close to two years before Mecca’s conquest)?!
            Because of this obvious discrepancy, some of the great Sunni authorities have maintained that the words “on the day of Khaibar”probably refer only to the meat of domestic asses. But this is absurd, for two reasons: First, it is counter to the rules of Arabic grammar: if the phrase referred only to asses, the verb would have to be repeated.
            Thus, in Arabic one says: “I honored Zaid and Amr on Friday”, or one says: “I honored Zaid and I honored Amr on Friday”, thus making it clear that “on Friday”refers only to Amr. If the adverbial phrase referred only to the meat, the text of the Hadith would have to read: “Verily the Prophet of God banned Mut’a, and he banned the eating of the meat of domesticated asses on the Day of Khaibar.”In short, since everyone agrees that Mut’a was permitted when Mecca was conquered, the Prophet cannot have banned it three years before that. Hence the Hadith is not authentic. (al-Bayan, pp 222-224).
            The second reason that the “Day of Khaibar”cannot refer only to the meat of domesticated asses is that this clearly conflicts with Hadith related by al-Bukhari, Muslim, and Ahmad Ibn Hanbal (three of the authoritative Sunni collections). For their versions of ‘Ali’s Hadith is as follows: “The Prophet banned the Mut’a of marriage on the Day of Khaibar, as well as the meat of domesticated asses.”
            As for the tradition related by Ibn Sabra from his father, al-Khoei points out that although his Hadith has been related by many chains of authority, they ALL go back to Ibn Sabra himself, and thus the Hadith is of the type known as Wahid, i.e., it derives from a single companion. And a Qur’anic verse cannot be abrogated even by the most authentic kind of Hadith, and thus by far, it can not be abrogated by a relatively weak one.
            Moreover the very content of the Hadith shows that it is not correct. It is hardly conceivable that the Prophet could have stood before the Ka’ba in front of a large group of Muslims and ban something until the Day of Resurrection, and that then only one person Sabra should have heard him or related his words.
            Where were those Companions who recorded even the gestures and the glances of the Prophet? Certainly they should have joined Sabra in reporting the prohibition of Mut’a until the Day of Resurrection. And where was Umar himself? He certainly should have known about the prohibition so that it would not have been necessary to attribute the banning of Mut’a to himself.
            Finally, there are discrepancies in the various versions of the Hadith of Sabra. In some versions the prohibition is said to have occurred in the year of the victory of Mecca (8/630), in others in the year of the Farewell Pilgrimage (10/632). This discrepancy makes the Hadith even more untrustworthy.
            Shahid al-Thani points out another problem concerning the Hadith of Ibn Sabra. He mentioned Ibn Sabra himself is the only source for his father’s words, but no one knows anything about him. He is not mentioned in any of the books on Hadith as a transmitter, nor has any other Hadith been related from him. For this reason al-Bukhari the most famous Sunni authority, and generally considered the most reliable for the Sunnis, left the Hadith of Ibn Sabra out of his collection. (Sharh al-Lum’a, v5, pp 264-282).
            As for the Hadith of Salama Ibn al-Akwa, al-Khoei remarks that again it is a saying related from only one Companion (Wahid) and cannot abrogate a Qur’anic verse. In addition, if it is an authentic Hadith, it is strange that it remained unknown to such important Companions as Ibn Abbas, Ibn Masud, and Jabir Ibn Abdillah. How is it possible for the Hadith to be authentic, while Abu Bakr did not forbid Mut’a during the whole period of his caliphate and Umar only banned it towards the end of his own? (al-Bayan, pp 222-223).
            There are many sayings of the Companions which indicate that Mut’a was permitted up until the time of Umar’s prohibition. Three of the most famous are those of ‘Ali, Ibn Abbas, and Imran Ibn al-Husayn. As we have already seen, ‘Ali said: ‘If Umar had not prohibited Mut’a, no one would commit fornication except the wretched.’ This is the most famous form of a saying reported in numerous sources and a number of different versions.
            The above version is derived from Sunni works; a Shi’a version is related from the fifth Imam, al-Baqir: “If it were not for that (i.e., Mut’a) with which (Umar) Ibn al-Khattab preceded me, no one would commit fornication except the wretched.”
            The saying related from Ibn Abbas is reported by the tenth/sixteenth century Sunni scholar al-Suyuti in this form: “God have mercy on Umar! Mut’a was naught but a mercy from God, through which He showed mercy to Muhammad’s community. If Umar had not banned it, no one would need fornication except the wretched.”(al-Durr al-Manthoor, by al-Suyuti, v2, p141).
            More Arguments On The Hadith
            The Sunni argument for the prohibition of Mut’a based upon the Hadith can be summarized as follows: The reason that the scholars have differed concerning Mut’a is that it was permitted and then banned a number of times.
            Ibn al-Arabi (d. 638/1240), the famous Sufi who wrote on the meaning of the Shari’ah, calls Mut’a one of the most remarkable edicts in Islamic law, since it was permitted at the beginning of Islam, then forbidden at the Battle of Khaibar, then permitted again at the war of Autas. Finally it was forbidden and remained forbidden. No other edict in Islam was changed a number of times with the exception of the Qibla (the direction of prayer), for that was abrogated twice before being finalized.
            Al-Qurtubi reports that other authorities who have studied the traditions concerning Mut’a say that its edict was changed seven times. He refers to the traditions in six Sunni collections explaining how the situation of Mut’a was changed.
            As for the Hadith of Sabra, which states that the Prophet permitted Mut’a at the Farewell Pilgrimage in the year 10/632, Abu Ja’far al-Tahawi acknowledges that this is not in keeping with the other Hadith. He explains that the Prophet permitted Mut’a at the conquest of Mecca, when the men complained of separation from their wives. They could not have complained of such separation during the Farewell Pilgrimage, since all of the wives were present, and the single men could have taken permanent wives in Mecca.
            So the special situation that existed during the other journeys and battles was lacking. However, we can explain the situation as follows: Since the Prophet usually permitted Mut’a during journeys away from Medina, in this case also he permitted it; but then he banned it for the final time wanting all the Muslims to know about it, for all of them were present for the Farewell Pilgrimage. There is also the fact that the Meccans were in the habit of practicing Mut’a widely. Thus the Prophet banned Mut’a in Mecca so that they would understand that they could not continue in their former custom.
            The Shi’a answer to the Sunni argument on the basis of Hadith can be summarized as follows: As has been mentioned already, if Mut’a was made forbidden in the last pilgrimage where according to al-Tahawi’s argument most of the Muslims were with the Prophet, then how can only Sabra have heard of the saying of the Prophet?! Moreover, the Hadith demonstrating that Mut’a is forbidden are in conflict with those that show it is permitted. They also conflict with Hadith that show that Mut’a continued to be permitted during the times of the Prophet, Abu Bakr, and Umar, up until the time that Umar banned it. The correct course of action is to prefer those Hadith which establish its permissibility, for a number of reasons:
            • The Hadith indicating the permissibility of Mut’a outnumber those which show that it is banned.
            • Everyone agrees that the, traditions indicating that Mut’a was permitted at certain times are authentic and have been transmitted in parallel, but this is not the case concerning those which indicate that it was banned. Hence one can speak of a consensus (Ijma’) in the sense that all Muslims at one time agreed that Mut’a was permitted, even though afterwards a disagreement arose. In order to choose the right course, we can not base ourselves upon opinion but must hold fast to that which we have certainty. Hence we must conclude that Mut’a is still permitted, as long as we do not have firm knowledge to the contrary.
            • The traditions which point to the banning of Mut’a are themselves questionable. When we realize that one of the incontestable elements of Shi’a as established by the Imams of Ahlul-Bayt is the permissibility of Mut’a, then no Hadith related from ‘Ali stating that Mut’a is forbidden can be authentic. Someone who held without question that Mut’a is permissible would not relate a Hadith from the Prophet that it is forbidden. On many occasions ‘Ali censured Umar’s banning of Mut’a. His saying: ‘If Umar had not banned Mut’a, no one but the wretched would practice fornication’ is well-known, and no one has questioned its authenticity.
            Reference: Jawahir, v5, pp 162-163.
            Those who hold that Mut’a is forbidden have also claimed the consensus of the Community as one of their proofs. They say that after Umar banned Mut’a, all of the Prophet’s Companions went along with him with the exception of Ibn Abbas, and perhaps he might have changed his opinion towards the end of his life.
            In answer to this claim, the Shi’a point out that ‘consensus’ was never established for the banning of Mut’a; and in any case, the very fact that the Shi’a Imams (the Household of the Prophet) who are the very pillars of Islam, have all agreed that Mut’a is permitted shows that there was in fact no consensus. Moreover, from the first the Shi’a have agreed on the permissibility of Mut’a, to such an extent that this view has always been singled out as one of the specific features of Shi’a. Given this fact, to claim consensus is meaningless.
            In addition, as we have seen above, many of the Prophet’s outstanding Companions and their followers held that Mut’a was permitted. Finally, the claim that Ibn Abbas changed his view on Mut’a toward the end of his life has never been substantiated. Even if it were to be proven, one could only claim consensus if we were certain that no one was opposed to the view that Mut’a is forbidden; whereas we know that in fact the number of opponents was quite large. In short, the Shi’a conclude, there is no real evidence to show that Mut’a is not permitted; and when the Hadith are investigated, the conclusion is likely to be reached that not only is it permitted (Mubaah), it is even recommended (Mustahabb).
            The Opinion Of The Four Sunni Schools Of Law
            The four Sunni schools of law agree that temporary marriage is invalid. That which invalidates the contract is the stipulation of a time period. If such a marriage takes place, it must be annulled, and if it is consummated before the annulment takes place, the woman must be paid the “normal dowry”.
            The Shafi’i school adds that even if the time period stipulated by the contract is the life-time of the husband or the wife, the contract is still invalid, since the contract of marriage requires that its effects continue after death. That is why a spouse may give his or her spouse the ritual purification of the dead before burial (otherwise, the washer of the dead must be of the same sex as the corpse). A marriage contracted with a stipulation that it comes to an end when one of the spouses dies would mean that the effects of the marriage would end at death. So such a stipulation invalidates the contract.
            The Hanafis add that if the time period stipulated is so long that as a rule the spouses could not remain alive until it comes to an end (e.g., if the man were to say: “I will marry you until the hour of Resurrection”), then we can no longer call the marriage “temporary”. in effect this stipulation means forever.
            Hence it is not considered as a stipulation of a time-period and the contract is sound. If the husband’s intention in contracting the marriage is to enjoy the woman’s company only for a period of time, but he does not make such a stipulation in the contract, the marriage is correct. In the same way, if a person should marry making it a condition of the contract that a divorce will take place after a certain period of time, the contract is correct but the condition is nullified, since such a condition can not limit the contract.
            Reference: Fiqh Ala al-Madhahib al-Arba’a, v4, pp 90-94
            In any case the four Sunni sects agree that the punishment for a person who enters into a temporary marriage is not the same as that of the fornication. In the latter case the punishment (Hadd) is 100 lashes for each party in the case of an unmarried woman, and stoning to death in the case of a married woman. But the punishment for Mut’a is defined as Ta’zeer, i.e., less than the full punishment for fornication, depending on circumstances and the opinion of the judge. The penalty for fornication is not specified by the Sunnis because certain doubts remain concerning the status of Mut’a as a result of the traditions of Ibn Abbas.
            The Opinion Of The Shi’a School Of Law
            The Shi’a have always considered Mut’a to be of special importance and have tried to keep it alive as an institution of Islamic society. The Shi’a law of Jurisprudence is often referred to as the “Ja’fari school of law”, since in reality the sixth Imam, Ja’far al-Sadiq (as), had a golden opportunity of teaching during the clashes between the Umayad and the Abbasid.
            During that short period when the tyrants of both sides were busy with each other, the Imam was teaching Jurisprudence and theology in classes with as much as 5000 students. Hence it is appropriate to quote a few of his many sayings concerning the Mut’a.
            Imam Ja’far Sadiq (as) said: “Mut’a was approved by the text of the Qur’an and became part of the Sunnah of the Prophet.”(Wasa’il al-Shi’a, v14, p437).
            Imam Ja’far considered the Qur’anic verse referred to above (4:24) the basis for Mut’a. He said: “The verse proves the permissibility of Mut’a.”(Wasa’il al-Shi’a, v14, p439).
            Once Abu Hanifa, the founder of one of the four Sunni sects (who was a student of the Imam Ja’far before he starts his business), asked the Imam about Mut’a. He replied: “Which of the two Mut’a do you mean?”Abu Hanifa answered: “I have already asked you about the Mut’a of the Hajj. So tell me about the Mut’a of marriage.”The Imam said, “Glory be to God! Have you not read the Qur’an? ‘So those of them whom you enjoy, give to them their appointed wages’ (4:24).”(Wasa’il al-Shi’a, v14, p437).
            Someone asked Imam Ja’far (as): “Why is it that four witnesses are necessary (for proof to be established) in cases of adultery, but two are sufficient in the case of murder?”He replied: “God made Mut’a permissible for you, but He knew that you would not approve of it. So He made the witnesses to number four as a protection for you. If it were not for that, it would be brought against you (that you are committing fornication, whereas you are in fact practicing Mut’a). But seldom do four witnesses come together on a single matter.”(Wasa’il al-Shi’a, v14, p439).
            The Imam Ja’far (as) considered Mut’a a divine mercy by means of which people were saved from the sin of fornication and delivered from God’s retribution. Concerning the Qur’anic verse: “Whatsoever mercy God opens to men, none can withhold (35:2),”the Imam said: “Mut’a is part of that mercy.”(Wasa’il al-Shi’a, v14, p439).
            The Imam Ja’far said: “I do not like a man to leave this world without having married temporarily, even if only on one occasion.”(Wasa’il al-Shi’a, v14, p444).
            The Imam Ja’far said: “It is reprehensible in my eyes that a man dies while there yet remains a practice of the Messenger of God that he has not adopted.”He was asked: “And did the Messenger of God practice Mut’a ?”He replied: “Yes.”Then he recited the Qur’anic verse: “And when the Prophet confided to one of his wives a certain matter…(66:3-5)”(Wasa’il al-Shi’a, v14, p442).
            Note how beautiful the Imam explains the reason why one should uphold the practice of Mut’a. The encouragement, promotion, and rewards for the Mut’a are not for the physical/sexual action, but are rather due to REVIVING the Sunnah of the Prophet (S) which has been forsaken by the majority of Muslims. If Umar would not have abolished this Sunnah of the Prophet, such reward would not have been attached to the Mut’a.
            The Shi’a call Abu Ja’far Muhammad al-Tusi (d. 460/1068) the “Elder of the Denomination”(Shaikh al-Ta’ifa), since he was the first who organized a systematic methodology for demonstrative jurisprudence (al-Fiqh al-Istidlali). We can conclude this discussion with a summary of his views on Mut’a. He writes that the Shi’a reasons for considering Mut’a permissible are as follows:
            • The Consensus of the Twelver Shi’ites.
            • The words of the Qur’an:
            “Marry such women as seen good to you! (Qur’an 4:3),”
            since Mut’a is a kind of marriage, but one which men desire to perform by expending their property.
            • The words of the Qur’an:
            “So those of them whom you enjoy, give to them their appointed wages (Qur’an 4:24).”
            The word Istimta’a (enjoy), unless otherwise qualified, signifies temporary marriage.
            • Ibn Masud’s version of the Qur’an, which adds the words “to an appointed time”to the above verse.
            • There is no disagreement over the fact that Mut’a was allowed at the beginning of Islam. So those who claim that the verse was abrogated must prove their assertion.
            • The principle from which discussion must begin is that Mut’a is permitted. That it should be forbidden should be proven.
            • The words of Umar concerning the two types of Mut’a. Here Umar tells us that at the time of the Prophet, Mut’a was permitted, i.e., that it was a part of the religion of Islam. Proof must be provided that it is no longer so.
            Reference: al-Khilaf, v2, pp 179-180
            After referring to the above reasons, al-Tusi answers the arguments of those who claim Mut’a is forbidden in much the same way that we have seen above.
            References
            (1) al-Tafsir al-Kabir, by Fakhr al-Razi, Istanbul, 1307/1889-90
            (2) al-Durr al-Manthoor, by Jalaluddin Suyuti, 1377/1957
            (3) al-Jami’ li Ahkam al-Qur’an, by Muhammad Ibn Ahmad Ibn Abi Bakr al-Ansari al-Qurtubi (d. 671/1273), Cairo, 1967
            (4) al-Musnad, by Ahmad Ibn Hanbal, Published in Beirut
            (5) Sahih Muslim, Arabic version, Saudi Arabia, 1980
            (6) Sahih al-Bukhari, Arabic-English version, Saudi Arabia
            (7) al-Fiqh Ala al-Madhahib al-Arba’a,by Abd al Rahman al-Jaziri, Cairo 1969
            (8) Wasa’il al-Shi’a, by Muhammad Ibn al-Hasan al-Hurr al-Amili, Tehran, 1385/1965-66
            (9) Sharh al-Lum’a (al-Rawdat al-Bahiyya fi Sharh al-Lum’at al-Dimashqiyya), by al-Shahid al-Thani (Zayn al-Din Muhammad Ibn ‘Ali al-Jab-i al-Amili d. 965/1558), Beirut 1967.
            (10) Jawahir al-Kalam, by Shaykh Muhammad Hasan (d. 1266/1850), Tehran, 1325/1907.
            (11) al-Khilaf, by Abu jafar Ibn al-Hasan al-Tusi, Tehran 1372/1952-53
            (12) Tafsir al-Mizan, by Muhammad Husayn Tabatabai (d. 1982), Beirut 1974.
            (13) Majma’ al-Bayan, cited as al-Bayan, by Abu ‘Ali al-Fadl Ibn al-Hasan al-Tabarsi (d. 548/1153) Tehran, 1339/1960
            (14) al-Bayan fi Tafsir al-Qur’an, by Abul Qasim al-Musawi al-Khoei, Najaf, 1375/1955-56
            (15) al-Mut’a, by Murtada Ibn Muhammad Amin al-Dizfuli (1214-81/1800-64) Tehran, 1352/1973
            (16) Temporary Marriage in Islam, by Abdullatif Berry, Arabic-English, Al-Zahra International Co.
            (17) Fixed Term Marriage, by Muhammad Sharif, English, Islamic Seminary Publications.
            (18) Temporary Marriage in Islamic Law, by Abul Qasim Gourji, rendered to English by Sachiko Murata.
            ________________________________________
            Source URL: http://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/debate-on-legitimacy-muta

        • “GOOD” MOHAMMEDANS CANNOT BE GOOD!

          DECEIT IN ISLAM

          Taqiyyah

          Modern day Shi’ism is a branch of the Saba’ite cult which was founded by Abdullah Ibn Saba. The Saba’ites used the tactic of Taqiyyah in order to avoid persecution and to avoid detection from the authorities. They were a secret society much like the Free Masons, Illuminati, and other such cults. Throughout history, the Shia have used Taqiyyah in order to avoid persecution and to avoid detection. The practise of Taqiyyah allowed the Shia cult to spread and grow. According to one Shia scholar: “Shi’ism would not have spread if it wasn’t for Taqiyyah.” (“Tarikhush Shi’ah” by Muhammad Husain Jafari Sahiwal, p.230)
          Taqiyya (التقية) is translated literally as “speaking contrary to one’s inner beliefs.” It is often translated by the Shia propagandists as “dissimulation” and in fact this definition of Taqiyyah is a sort of Taqiyyah in and of itself! The Shia use the word “dissimulation” only because nobody really knows what the word means, and it is a euphemism for the word “deceit.” The Shia propagandists are hiding behind the word “dissimulation” in the hopes that nobody will take the time to look up this word in the dictionary.
          According to http://www.dictionary.com/, the word “dissimulation” translates to:
          Dissimulation: n., the act of deceiving [Synonyms: deception, deceit, dissembling]
          Thus, let us be honest when we discuss Taqiyyah and use words that the common man will understand. Taqiyyah translates to “the act of deceiving.” An explanation of Taqiyyah was given by the Infallible Imam of the Shia as recorded in Al-Kafi, the most reliable of the Shia books of Hadith: The Imam said that Taqiyyah is to say one thing outwardly but to believe another inwardly. There is another term for this: lying.
          It is a very odd faith that allows for lying, and not only allows for it, but commands it! The Shia have gone on to say that Taqiyyah is a virtuous act and a highly encouraged act. It is classed as Mustahabb (highly recommended).
          The Shia propagandists will use Taqiyyah when they explain what Taqiyyah is. They will argue that Taqiyyah is allowed when one’s life is in danger. However, this is not the only time in which Taqiyyah is observed by the Shia! We read on Grand Ayatollah Sistani’s official website the following Fatwa:
          Question:
          What are the kinds of Taqiyah (dissimulation) and when is it obligatory?
          Answer:
          There are different types of Taqiyah:
          1) Taqiyah is done for safety reasons. For example, a person fears that he might be killed or harmed, if he does not observe Taqiyah. In this case, it is obligatory to observe Taqiyah.
          2) Reconciliatory Taqiyah. This type of Taqiyah is done when a person intends to reconcile with the other side or when he intends to soften their hearts. This kind of Taqiyah is permissible but not obligatory.
          3) Sometimes, Taqiyah may cause a more important obligation to be lost or missed, if so it is forbidden…
          4) Sometimes, Taqiyah may lead to the death of an innocent person. If so, it is not permissible. It is therefore haram (forbidden) to kill another person to save your own life.
          (source: Grand Ayatollah Sistani’s official website,
          http://www.sistani.org/html/eng/menu/4/?lang=eng&view=d&code=36&page=1)
          In other words, Taqiyyah is permitted to:
          1. Save oneself (mandatory)
          2. Reconciliatory Taqiyyah: Softening hearts (permissible, not mandatory)
          3. To escape an obligation such as speaking out against oppression or infidelity (forbidden)
          4. To preserve one’s life if it means someone else may die (forbidden)
          Firstly, we see that there are different types of Taqiyyah. What the Shia propagandists do is that they simply talk about the first type mentioned above (i.e. to save one’s life) but they do not discuss the second type of Taqiyyah mentioned.
          It is the second type of Taqiyyah–reconciliatory Taqiyyah–which interests us. It can better be explained by none other than the Infallible Imam of the Shia. According to the Shia’s Al-Kafi, Imam Sadiq is reported to have said in an authentic narration:
          “Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116)
          Thus, there should be no confusion as to the intent of Taqiyyah. Softening the hearts is an attempt to weaken the enemy’s defenses against an imminent and clandestine attack by the Shia.
          The claim by the Shia propagandists that Taqiyyah is only permissible to save one’s life is false. It is also permissible to do Taqiyyah in order to save one’s religion, as this is considered more sacred than one’s life. In order to further Shi’ism, it is permissible to lie. This falls under the category of “softening hearts” (i.e. softening their hearts to the call of Shi’ism). Thus, the Shia are allowed to lie when they discuss their faith with others.
          For example, we will see that that the Shia will oftentimes avoid insulting the Sahabah and Wives of the Prophet in front of the followers of the Ahlus Sunnah. If we ask them why they hate the friends and wives of the Prophet, they will feel no qualms in lying to us and saying that they don’t hate them at all. But when they are alone with their fellow Shia, they will insult and degrade the Sahabah and the Wives of the Prophet. The Shia will raise their children with malicious fairy-tales designed to malign these people, calling them murderers and fabricators.
          According to the rightly guided Ahlus Sunnah, Taqiyyah of the Shia is none other than Nifaq (hypocrisy). The Imam of the Shia has said that Taqiyyah is to:
          “Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116)
          Allah describes the Munafiqoon (hypocrites) in the Quran:
          “When they [hypocrites] meet those who believe, they say: ‘We believe.’ But when they are alone with their evil ones, they say: ‘We are really with you, we (were) only jesting.’” (Quran, 2:14)
          When the Shia meet with the mainstream Muslims, they will say “We don’t hate the Sahabah and the wives of the Prophet;” but when they are in their own Shia circles, they spend all their time spewing forth hatred and slander against them.
          Taqiyyah is a most peculiar institution. No other religion in the world advocates its followers to lie. Lying is considered a sin in all other religions. Lying about one’s religion is especially heinous but it is a must for the Shia.
          The Shia also believe in the concept of Kitman. Kitman means hiding one’s faith from non-Shias. It is considered necessary in the Shia doctrine to hide certain aspects of one’s faith from non-Shias, as well as ignorant Shia who don’t really know their faith. Taqiyyah and Kitman are one of the reasons that the Shia have so many beliefs (presented in this site) that the Shia masses are ignorant about. They are purposefully hidden and kept secret; as can be seen, Shi’ism has the characteristics of a secret cult, no doubt a reflection of its Saba’ite origins.
          Taqiyyah is considered obligatory on the Shia up until the day Imam Mehdi (al Qa’im) returns. According to Shaykh Saduq ibn Babawayhi, who is considered one of the foremost authorties of Shi’ism:
          “Our belief concerning taqiya (permissible dissimulation) is that it is obligatory, and he who forsakes it is in the same position as he who forsakes prayer…Now until the Imam al-Qa’im appears, taqiya is obligatory and it is not permissible to dispense with it. He, who abandons it before the appearance of the Qa’im, has verily gone out of the religion of Allah, Exalted is He, and the religion of the Imams, and disobeys Allah and His Messenger and the Imams.
          “Imam Ja’far was asked concerning the Word of Allah, Mighty and Glorious is He: ‘Verily the noblest among you, in the sight of Allah, is the most pious’ [49, 13]. He said: ‘(It means) he who adheres most scrupulously to the practice of taqiya.‘”
          (source: “On The Beliefs of the Shi’a Imamiya“, as reproduced on the official website of the “Shia Ithna Ashari Community of Middlesex”, http://www.sicm.org.uk/index.php?page=suduk/Suduk39)
          The importance of Taqiyyah cannot be understated. The Infallible Imam of the Shia has said:
          “He who conceals his religion has saved it, and he who makes it public has destroyed it.”
          The Shia scholars have written about the many virtues of Taqiyyah so that their followers can use this weapon to the utmost. They say: “He who conceals his religion has saved it, and he who makes it public has destroyed it.”
          In Al-Kafi, the most reliable of the Shia books of Hadith, it is narrated:
          “From ten parts of Deen, nine parts depend upon Taqiyyah.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 5)
          We wonder: if 90% of the Shia religion is based on lies, what else do we expect from them than being chronically lying deviants? In another troublesome narration in Al-Kafi, we read:
          “The Imam mentioned that the most beloved thing on the surface of earth is Taqiyyah.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 12, Riwayah 4, p.217)
          “The Imam has mentioned that Taqiyyah is the coolness of his eyes.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 1, Riwayah 14, p.217)
          The fifth Infallible Imam of the Shia, Abu Jafar, says:
          “Taqiyyah is from my religion and the religion of my fathers; whoever doesn’t have Taqiyyah doesn’t have Iman.” (Al-Kafi, Chapter Taqiyyah, Vol. 2, p.219)
          The corollary of this would be that the one who prefers to always stick to the truth cannot have Iman, and thus must be a disbeliever. This is a truly troublesome belief, and completely counter-intuitive. Imam Abu Abdullah is narrated to have said:
          “O Sulaiman, you are on a religion that he who hides it is honored by Allah, and the one who propagates it [openly] will be humiliated!” (Al-Kafi, Vol. 2, p.217)
          This is in direct contradiction to what Allah says in the Quran:
          “Surely those who hide from people the clear proofs and guidance, which We clarified in the Book (the Quran), will be cursed by Allah…” (Quran, 2:159)
          In Tafseer al-Askari which the Shia adhere to, we read the following commentary:
          “Taqiyyah is a distinguishing factor between a Shia and a Sunni…one who abstains from Taqiyyah has commited an unforgiveable sin…A believer who does not do Taqiyyah is like a body without a head…Taqiyyah is the best amongst all deeds…A Shia, acting upon Taqiyyah, performed Salah behind a hypocrite (Sunni) Imam upon which the Imam commented that the angels of the seven planets and skies are sending salutations upon you and curses upon the Imam behind whom you performed Salah. A reward of 700 Salah will be recorded for the one Salah which you performed through Taqiyyah.” (Tafseer al-Askari)
          In Tafseer-e Safi, we read:
          “He who does not act upon Taqiyyah is void of faith.” (Tafseer-e Safi, Part 1, Faiz Kashani, p.253)
          A confusing aspect of Shi’ism is that their Infallible Imams even would answer with Taqiyyah when asked questions by their followers. We read in Al-Kafi:
          “Three people questioned Imam Baqir about an issue and the Imam replied to each person differently acting upon Taqiyyah and he said that if any person hears from us [Imams] such a thing which is against the Law of Allah then he should remember that we have acted upon Taqiyyah.” (Usool-e Kafi)
          This really destroys the foundation of the belief: how does one determine which sayings of the Imams are correct and which were simply said under Taqiyyah? Perhaps every saying of the Imam against the first Three Caliphs was Taqiyyah?
          • Conclusion
          Lying is a big sin in Islam, and the best believer is the one who always tells the truth. The Shia faith is a deranged ideology, one which advocates cussing (Tabarra), prostitution (Mutah), self-flagellation (Matam), and deceit (Taqiyyah). It is not possible that the Deen of Haqq (the Religion of Truth) would advocate deceit, lying, and hiding. Taqiyyah is a practise of a cult or a secret society, and it is not used by those who follow the Religion of God. Declared one Imam of the Shia: “…Taqiyyah is the distinctive feature of the Shia.” We would have to agree with him on this point.
          Article Written By: Ibn al-Hashimi, http://www.ahlelbayt.com/
          Shaykh al-Mufid, Tahreef, Taqiyyah, and Half-Quoting
          One of the most troublesome points for the Shia faith is the fact that its central tenet, the concept of Imamah and the designation of the twelve Infallible Imams, is altogether missing from the Quran. To the Shia, the belief in the twelve Imams is central to one’s faith and the one who denies the Imamah of these twelve men does not die a complete believer. Therefore, it is mysterious that Allah did not include this belief in the Quran, even though much lesser important matters were in fact mentioned therein.
          The classical Shia scholars rectified this discrepancy by claiming that the Quran was tampered with by the Sahabah (the Prophet’s Companions) who sought to prevent the rule of Ali (رضّى الله عنه) and the line of Imams after him; according to these Shia, the Sahabah removed verses and even entire Surahs from the Quran (including the so-called Surah al-Wilayah) in order to hide Allah’s Commandments to follow the twelve Imams. This belief in Tahreef (corruption or manipulation) of the Quran became a central part of the classical Shia theology. However, when the mainstream Muslims heard of this deviant belief, they reacted by burning to the stake the heretics who claimed such a thing. It was thus that the Shia scholars decided upon using Taqiyyah (lying to save oneself) in order to save the Shia masses from extinction. These classical Shia scholars feared that the welfare of the Shia masses was far too important and it was best to hide this view using Taqiyyah.
          In the modern day, the Shia scholars have continued this tradition of Taqiyyah, publically denying–even to their own followers–the belief in Tahreef. The Shia propagandists have taken Taqiyyah one step further by simply denying that this was ever a Shia belief to begin with. Unfortunately, the classical Shia books–written by the founding fathers of Shia theology–are evidence to the contrary: the prevailing view of the men who founded the Shia theology, whose books form the basis for modern day Shia scholarship, was that Tahreef of Quran did in fact happen.
          In this article, we will examine the view of ash-Shaykh al-Mufid, one of the most well-respected Imami scholars of theology; he is cited by the Shia as being one of the pivotal thinkers who contributed to the development of Imami doctrine. It would not be an overstatement to say that the Shia hold Shaykh al-Mufid in higher regard than all of the contemporary Ayatollahs combined.
          As we all know, it was Caliph Uthman bin Affan (رضّى الله عنه) who completed the compilation of the Quran into what became known as the Mushaf. Shaykh al-Mufid claimed, like his other Shia colleagues, that Uthman (رضّى الله عنه) did not properly compile the Quran and that parts of the Quran were left out (i.e. omitted) from the Mushaf, in particular those verses in the Quran in which the names of the twelve Imams were mentioned. Shaykh al-Mufid claimed that Amir al-Mu’mineen Ali (رضّى الله عنه) was the only one who compiled the entire Quran and that this edition was currently being held by Al-Qaem (i.e. Imam Mehdi) who would reveal this complete version when he would return from his occultation.
          And yet, in the typical tradition of Taqiyyah, the Shia propagandists provide a half-quote to make it appear as if Shaykh al-Mufid did not believe in Tahreef. This is the half-quote that is commonly propagated by the Shia:
          All of what is between the two covers of the Quran is the Speech of Allah Ta’ala and His revelation; it does not contain any sayings of human beings…Authentic Hadiths have passed from our Imams (A.S.) that they have ordered (us) to read what is between the two covers, and that we do not resort to any other, be it in addition or subtraction…They (A.S.) prevented us from reading the Quran contrary to what is mentioned between the two covers.
          Source
          Book Title: Masa’il as-Sarawiyya
          Author: ash-Shaykh al-Mufid
          Publisher: Dar al-Mufid in Lebanon, Beirut [1993]
          Editor: Sa’ib `Abd al-Humayd
          Page(s): 78-81
          And we find this misleading half-quote dutifully reproduced by many Shia propagandists and even by many Shia lay-persons who have never actually opened this book in their lives. It is altogether stunning at how deceptive this half-quoting is. Let us then turn to these same pages from that same book and expose the Shia deception by reading the entire passage in lieu of this cut and spliced version. Shaykh al-Mufid says:
          All of what is between the two covers of the Quran is the Speech of Allah Ta’ala and His revelation; it does not contain any sayings of human beings, and it is most of what has been revealed, and the rest of what Allah Ta’ala has revealed as Quran is bestowed with (Al-Qaem) the Preserver of Shariah and Custodian of Rulings with none of it being omitted, even though the one who has compiled what is between the two covers as present today (Uthman) did not include this in the compilation due to reasons such as: his shortcomings in knowing some (of it), what he had doubts about, and some which he included and others he meant to exclude, while Amir al-Mu’mineen (Ali) compiled the revealed Quran from beginning to end, and collated it as it is supposed to be collated: so he put the Makki (verses) before Madani, and abrogated verses before those abrogating them, and put all of it as it is required to be put, and for this reason (Imam) Jafar ibn Muhammad as-Saddiq said: “By Allah if the Quran was read as it was revealed you would have found our names as those before us were named”…
          Authentic Hadiths have passed from our Imams (A.S.) that they have ordered (us) to read what is between the two covers, and that we do not resort to any other, be it in addition or subtraction until the Qaem emerges and he would read to people the Quran as Allah Ta’ala revealed it and as collected by Amir al-Mu’mineen (Ali) and they forbade us from reading what is mentioned in Hadith of words that are in excess of what is established in the Mushaf because it did not come through Mutawatir (narrations), but through individual (narrations), and a person can commit mistakes in conveying it, and whenever a person reads what is contrary to what is in the two covers he will make himself prone to (the attacks) of those who differ with us (i.e. Sunnis), and to the mighty (Sunni rulers) and thus he would expose himself to perishing. Thus, they (A.S.) prevented us from reading the Quran contrary to what is mentioned between the two covers.
          Source
          Book Title: Masa’il as-Sarawiyya
          Author: ash-Shaykh al-Mufid
          Publisher: Dar al-Mufid in Lebanon, Beirut [1993]
          Editor: Sa’ib `Abd al-Humayd
          Page(s): 78-81
          How dramatically different is the truth from what the Shia try to portray! The very quote that the Shia use to defend Shaykh al-Mufid is the very proof that we use to damn him. Let us summarize what Shaykh al-Mufid said in the above quote:
          1) Yes, everything in the Quran that we have now is from Allah and nothing in it is from humans. So there are no additions to the Quran.
          2) However, there are deletions (i.e. omissions) from the Quran! These missing parts of the Quran are with Imam Mehdi (i.e. Al-Qaem). Uthman (رضّى الله عنه) did not include these parts in the Mushaf we have today for a variety of reasons (and he names those reasons).
          3) The names of the twelve Imams are actually mentioned in the complete Quran which is with Al-Qaem, and these verses were omitted by Caliph Uthman (رضّى الله عنه). Al-Qaem will reveal the missing verses when he returns from his occultation.
          4) Yes, we know for sure that there are missing parts to the Quran, but we cannot be sure what exactly those missing parts are; we don’t know which of those Hadith which tell us the missing verses are correct and which are not. We will have to wait for Al-Qaem to come and inform us which are the true additions to the Quran.
          5) Taqiyyah: We should deny that anything is missing from the Quran for fear of the Sunni reaction and backlash against the Shia masses.
          May Allah guide us to the Truth!
          Article Written By: Ibn al-Hashimi, http://www.ahlelbayt.com

        • ISLAMIC CLERIC CONFIRMS ALL SUNI MUSLIM MEN ARE “GOOD” SODOMITES

          You know how some people insult Muslims by calling them crude names that are the equivalents of sodomites and bestialists (butt- and goat-f**kers)? It turns out at least the sodomite insult is true! We have it straight from the mouth of none other than a Muslim cleric — a London-based Shiite cleric named Yasser Habib.

          ‘PERFUMED GARDEN’

          by Abu Nuwas:

          O the joy of sodomy!
          So now be sodomites, you Arabs.
          Turn not away from it–
          therein is wondrous pleasure.
          Take some coy lad with kiss-curls
          twisting on his temple
          and ride as he stands like some gazelle
          standing to her mate.
          A lad whom all can see girt with sword
          and belt not like your whore who has
          to go veiled.
          Make for smooth-faced boys and do your
          very best to mount them, for women are
          the mounts of the devils

          THIS IS REAL MOHAMMEDANISM:

          Surah 8:69: “But (now) enjoy what ye took in war, lawful and good.” (Yusuf Ali)

          ISLAMIC QUESTION & ANSWER, ONLINE WITH MUFTI EBRAHIM DESAI, SOUTH AFRICA, ASK THE IMAM:

          “It may, superficially, appear distasteful to copulate with a woman who is not a man’s legal wife, but once Shariah makes something lawful, we have to accept it as lawful, whether it appeals to our taste, or not; and whether we know its underlying wisdom or not.”

          ALL SUNNI MUSLIMS ARE SODOMITES

          Satan Attends Every Childbirth; He Touches Every Infant
          Except for Mary and her Son Jesus, all babies cry during their birth, because Satan touches them… (Sahih Bukhari, 4.55.641)
          Whenever a child is born, Satan pricks it; that is why the child cries. Only Mary and Jesus were not pricked by Satan…(Sahih Muslim, 30.5837, 5838)
          Say prayer during sexual intercourse, and Satan will not touch your child…(Sahih Bukhari, 4.54.503

          ALL SUNNI MUSLIMS FINGER FC-KED BY SATAN AT BIRTH

          In a broadcast on the UK’s Fadak TV on May 24, 2012, Habib calmly and dispassionately asserts that all non-Shiite males — especially the Shiites’ Muslim rivals, the Sunnis — are sodomized at birth by the devil, and grow up to become “passive homosexuals”, i.e., the “bottom” of a homosexual pair who is penetrated in anal sex.

          EVEN MUTT & HIS COMPANIONS

          Islamic cleric confirms Muslim men really are sodomites
          You know how some people insult Muslims by calling them crude names that are the equivalents of sodomites and bestialists (butt- and goat-f**kers)? It turns out at least the sodomite insult is true! We have it straight from the mouth of none other than a Muslim cleric — a London-based Shiite cleric named Yasser Habib.
          In a broadcast on the UK’s Fadak TV on May 24, 2012, Habib calmly and dispassionately asserts that all non-Shiite males — especially the Shiites’ Muslim rivals, the Sunnis — are sodomized at birth by the devil, and grow up to become “passive homosexuals”, i.e., the “bottom” of a homosexual pair who is penetrated in anal sex.

          TRANSCRIPTION OF YASSER HABIB:

          “Anyone who consents to being called ‘Emir of the Believers’ is a passive homosexual. Omar Ibn Al-Khattab, for example, who willingly assumed this title, was, without a doubt, a passive homosexual. The same goes for the caliphs Othman Ibn Affan, Muawiyya, Yazid, and the rules and sultans of the Umayyad and Abbasid dynasties, as well as some of the rulers and sultans of our day and age.

          For example, the king of Morocco bears this title. This is how you know that he is a passive homosexual. This is in addition to the evidence revealed by Western media, which showed that the current king of Morocco is indeed a passive homosexual who belongs to the homosexual community. This was leaked from his palace by his assistants, his servants, and his ‘boys,’ whom he would penetrate and who would penetrate him. They fled to Europe, sought asylum, and exposed all this.

          Cleric Yasser Habib exposes Kalifa Umar as a Sodomite

          It is told (in the hadith) that Umar Ibn Al-Khattab had an anal disease, which could be cured only by semen. One should know that this is a well-known medical condition, which is also mentioned in sacred texts. Someone who, God forbid, has been penetrated in the anus, a worm grows within him, due to the semen discharged in him…
          A disease develops in his anus, and as a result, he cannot calm down, unless. he is penetrated again and again.

          The Shiites are undoubtedly protected from this disease, and from committing this abominable and hideous act. As for the Nasibis (who hated the prophet Muhammad’s family), they are definitely afflicted with this homosexuality.
          One of the devils is present at the birth of every human being. If Allah knows that the newborn is one of our Shiites, He fends off that devil, who cannot harm the newborn. But if the newborn is not one of our Shiites, the devil inserts his index finger into the anus of the newborn, who thus becomes a passive homosexual. If the newborn is not a Shiite, the devil inserts his index finger into this newborn’s anus, and when he grows up, he becomes a passive homosexual.

          If the newborn is a female, the devil inserts his index finger into her vagina, and she becomes a whore. At that moment, the newborn cries loudly, as he comes out of his mother’s womb. Note that some children cry normally at birth, while others cry loudly and incessantly. You should know that this is the work of that devil, according to this narration.”

          Islam is NOT a religion, but an insane political system and sex cult populated by the severely mentally impaired.”

          When cleric Yasser Habib “says ‘passive homosexual’, he is referring to the receptive, submissive, female-equivalent partner. Dominant, inserting male homosexual activity is universally accepted in Islam. He has no problem with that. It’s grown men ‘catching’ that he has a problem with.”

          DID UMAR LIVE WITH EFFEMINATE MEN?

          ( Section : Misdeed )

          QUESTION:

          May peace and the mercy and blessings of Allah be upon you.

          We send our condolences to you for the remembrance of the martyrdom of the Greatest Truthful Lady Al-Zahra (may Allah’s blessings be upon her), and may the curse of Allah be upon Omar.

          Dear Sheikh, we want you to clarify this narration.

          Bukhari narrates in the Book of Hudud (i.e. punishments in which severe physical harm is caused to the body), in the chapter of “The expelment of the people of disobedience and the effeminate men”.

          Narrated on the authority of Ibn Abbas, who said:

          «The Prophet (may Allah’s blessings be upon him) cursed the effeminate men and the women who assumed the similitude (manners) of men. He said: “Expel them from your houses”, and he expelled such-and-such person, and Omar expelled such-and-such person.»

          Does this mean that there was an effeminate man who lived with Omar that was expelled by Omar later on?

          How true and authentic is this narration?

          Thank you very much.

          Ali

          ANSWER:

          In the Name of Allah, the All-Beneficent, the All-Merciful. Praise be to Allah, the Lord of all the worlds, and may blessings and peace be upon our Master, Mohammad, and his good and pure Family, and may the curse of Allah be upon all their enemies.

          Assalamu Alaikum,

          The Sheikh said:

          Yes, Omar used to have an effeminate man living in his house, and the reason is well-known.

          As for the effeminate man whom the Prophet (may Allah’s blessings be upon him and his family), it was not the Prophet himself who let him enter his house, but rather it was Aisha who let him into her house without any permission from the Prophet (may Allah’s blessings be upon him and his family). As soon as the Prophet (may Allah’s blessings be upon him and his family) discovered that he was in his house and that he was describing the female organ to Aisha; the Prophet expelled him and did not allow him to enter Medina except during Eid days.

          Our enemies acknowledge this fact. Ibn Hajar has narrated of Al-Baroudi through his chain of narrators on the authority of Abi-Bakr, son of Hafs, who said: «Aisha said to an effeminate man who was in Medina and who was called ‘Anna’: “Will you not lead us to a woman we can engage to Abdul-Rahman?” He said: “Yes.” Then he described for her a woman whom if one looks at her front, one can see four folded pieces of flesh, and if one looks at her back, one can see eight folded pieces of flesh (due to fatness).The Messenger of Allah (may Allah’s blessings be upon him) heard him, and he said: “O Anna, get out of Medina and go to Hamraa’ul-Aswad, and let your home be there, and do not enter Medina except on those occasions during which the people have Eid.» [1]

          The 11th of Rajab, year 1431
          The office of Sheikh al-Habib in London

          [1] Al-Isaba fi Ma’rifat-ul-Sahaba, by Ibn Hajar, volume 1, page 284, and Amdat-ul-Qari fi Sharh’ Sahih-ul-Bukhari, by Badr-ul-Deen al-Ayni al-Hanafi, volume 20, page 215

          Reading : 437

          ANIMAL LOVING MUSLIMS:

          ISLAM & ZOOPHILIA
          IN THE ISLAMIC WORLD

          AFGHANISTAN

          In a society where homosexuals and adulterers are stoned to death for “sexual immorality” you would expect a similar outcome for someone caught having sex with an animal. Surprisingly this is not the case.
          An Afghan soldier was detained by police after being caught having sex with a donkey in southeastern Afghanistan, a police officer told AFP.
          The soldier was discovered with the donkey in an abandoned house in a small village of Gardez, the capital of Paktia province, last week, a local police officer said.
          “He was caught in the act by a small boy who immediately told police about what he had seen and police arrested him in action,” the Gardez-based officer told AFP, requesting anonymity.
          The soldier claimed he committed the act because he did not have enough money to get married.
          After being caught with the donkey in a village about 100km south of the capital Kabul, he was jailed for four days and then released without charge.
          According to tradition in south and southeastern Afghanistan, a suitor must pay around $US5,000 ($A6,800) to the parents of the girl he wishes to marry.
          Soldier caught with his pants down
          The Age, March 16, 2004
          Could it be that the soldier was released without charge because there is nothing in the Qur’an that prohibits bestiality?

          PALESTINE

          In 1923, the Director of Health in the British Mandate government in Palestine sent out a questionnaire to his Principal Medical and Health Officers in the country, asking them to report on various sexual practices and attitudes among the Muslim Arab population.
          As a result, the British discovered that the Muslim Arabs engaged in bestiality.
          The Nablus officer finds sodomy and “similar vices” “not uncommon in some of the towns but less so in the villages where…bestiality is by no mean unknown” and “immorality…rather lightly regarded” in those villages that are closer to the larger towns. He comments, “in the villages there seems to be curiously little feeling against bestiality which I have heard admitted in a very airy way on more than one occasion. Sodomy is considered disgraceful but not I think more so than ordinary immorality” (III).
          “Unnatural Vices” or Unnatural Rule? The Case of a Sex Questionnaire and the British Mandate
          Ellen L. Fleischmann, Jerusalem Quarterly File, Issue 10, 2000

          PAKISTAN

          In Southern Punjab, Khyber Pakhtunkhwa, Sindh and Balochistan, sex with animals is a common practice among rural youths and considered a rite of passage into adulthood.
          In southern Punjab, much of NWFP, Sindh and Balochistan sodomy and bestiality are common among rural youths. In fact, he caught two boys trying to rape a goat in the vicinity of the mazar of Hazrat Sultan Bahu. The punishment meted out to them was 10 blows with a chhittar (shoe) each on their butts. They protested however that in many rural areas having sex with an animal was considered a rite of passage on the way to becoming full members of the male society!
          Desegregation of the sexes and promiscuity
          Ishtiaq Ahmed (associate professor of political science at Stockholm University), Daily Times, June 27, 2006

          DONKEY KILLED AFTER BEING RAPED

          In June 2011, a male who was caught having sex with another man’s donkey was fined Rs 50,000. This fine was not imposed for having sex with an animal, but for committing adultery. The raped donkey was labelled a ‘kari’ (an adultress) and eventually honor killed by its owner.

          Incredible though it may sound, a donkey was declared ‘Kari’ and shot dead here in a remote area on Monday. The Jirga imposed 110,000 rupees fine on the alleged ‘Karo’.
          The reports said that in Village Ghahi Khan Jatoi, a villager Ghazi Khan alias Malang shot dead his donkey on being ‘Kari’ with Sikandar Ali alias Deedo. He attempted to kill Sikander too but the alleged Karo managed to escape and surrendered himself to an influential person of the area.
          Sources said the influential person summoned both the parties and imposed 110,000 rupees fine on the Karo. They said Sikander and his family were forced to pay Rs 50,000 on the spot and the remaining amount in two installments.
          The sources added that the alleged Karo pleaded innocence at the Jirga, but the Jirga members paid no attention to it. Sikander’s family said he paid Rs 50,000 to save his life otherwise he would have been killed.
          Donkey declared ‘Kari’ killed
          The News International, July 19, 2011
          Pakistan ranks number 1 for such varied search terms as “child sex,” “rape sex,” “animal sex,” “camel sex,” “donkey sex,” “dog sex,” and “horse sex”.
          The Muslim country, which has banned content on at least 17 websites to block offensive and blasphemous material, is the world’s leader in online searches for pornographic material
          . . .
          Google ranks Pakistan No. 1 in the world in searches for pornographic terms, outranking every other country in the world in searches per person for certain sex-related content.
          Pakistan is top dog in searches per-person for “horse sex” since 2004, “donkey sex” since 2007, “rape pictures” between 2004 and 2009, “rape sex” since 2004, “child sex” between 2004 and 2007 and since 2009, “animal sex” since 2004 and “dog sex” since 2005, according to Google Trends and Google Insights, features of Google that generate data based on popular search terms.
          The country also is tops — or has been No. 1 — in searches for “sex,” “camel sex,” “rape video,” “child sex video” and some other searches that can’t be printed here.
          No. 1 Nation in Sexy Web Searches? Call it Pornistan
          Kelli Morgan, Fox News, July 13, 2010

          OTHER COUNTRIES & BESTIALITY — RELATED SEARCHES

          Pakistani Muslims are not alone in their search for porn.
          Google, the world’s most popular Internet search engine, has found in a survey that mostly Muslim states seek access to sex-related websites and Pakistan tops the list. Google found that of the top 10 countries – searching for sex-related sites – six were Muslim, with Pakistan on the top. The other Muslim countries are Egypt at number 2, Iran at 4, Morocco at 5, Saudi Arabia at 7 and Turkey at 8. Non-Muslim states are Vietnam at 3, India at 6, Philippines at 9 and Poland at 10.
          Pakistan most sex-starved
          Khalid Hasan, Daily Times, May 17, 2006
          Here are the Muslim countries and how they placed in the top five world ranking of various bestiality-related internet search terms:[8]
          Pig Sex: Pakistan (No. 1) Egypt (No. 2) Saudi Arabia (No. 3)
          Donkey Sex: Pakistan (No. 1) Iran (No. 3) Saudi Arabia (No. 4)
          Dog Sex: Pakistan (No. 1) Saudi Arabia (No. 3)
          Cat Sex: Pakistan (No. 1) Iran (No. 2) Egypt (No. 3) Saudi Arabia (No. 4)
          Horse Sex: Pakistan (No. 1) Turkey (No. 3)
          Cow Sex: Pakistan (No. 1) Iran (No. 2) Saudi Arabia (No. 4)
          Goat Sex: Pakistan (No. 1)
          Animal Sex: Pakistan (No. 1) Morocco (No. 2) Iran (No. 4) Egypt (No. 5)
          Snake Sex: Pakistan (No. 1) Malaysia (No. 3) Indonesia (No. 4) Egypt (No. 5)
          Monkey Sex: Pakistan (No. 1) Indonesia (No. 3) Malaysia (No. 4)
          Bear Sex: Pakistan (No. 1) Saudi Arabia (No. 2)
          Elephant Sex: Pakistan (No. 1) Egypt (No. 3) United Arab Emirates (No. 4) Malaysia (No. 5)
          Fox Sex: Saudi Arabia (No. 1) Turkey (No. 4)

          MIDDLE EAST

          Bestiality is common among boys of tribal Arab cultures.
          Miner and DeVos (1960) comment that amongst Arab tribal cultures, “Bestiality with goats, sheep, or camels provides another outlet. These practices are not approved but they are recognized as common among boys.” Havelock-Ellis [note 52] states “The Arabs, according to Kocher, chiefly practice bestiality with goats, sheep and mares. The Annamites, according to Mondiere, commonly employ sows and (more especially the young women) dogs.”
          Historical And Cultural Perspectives On Zoophilia
          Serving History
          There is also a certain saying which remains popular among the Arabs:
          The Arabs have never taken quite so condemnatory an attitude towards the practice, and indeed a popular Arab saying had it that

          “The pilgrimage to Mecca is not complete without copulating with the camel.”[9]

          SUDAN

          In February 2006, a man caught having sex with a neighbor’s goat was not punished, but ordered by the council of elders to pay the neighbor a dowry of 15,000 Sudanese dinars ($50) and marry the animal because he “used it as his wife”.
          A Sudanese man has been forced to take a goat as his “wife”, after he was caught having sex with the animal.
          The goat’s owner, Mr Alifi, said he surprised the man with his goat and took him to a council of elders.
          They ordered the man, Mr Tombe, to pay a dowry of 15,000 Sudanese dinars ($50) to Mr Alifi.
          “We have given him the goat, and as far as we know they are still together,” Mr Alifi said.
          Sudan man forced to ‘marry’ goat
          BBC News, February 24,2006

          MOROCCO
          Morocco is an Islamic country, with 98.7% of the population Muslims.[10] The following is taken from a paper on sexuality in Morocco written by Nadia Kadiri, M.D., and Abderrazak Moussaïd, M.D., with Abdelkrim Tirraf, M.D., and Abdallah Jadid, M.D. Translated by Raymond J. Noonan, Ph.D., and Sandra Almeida.[11]
          In the rural world, zoophilia is still very widespread and not blameworthy. With masturbation, it constitutes an obligatory passage in the adolescent male’s apprenticeship of sexuality.
          The operative phrase is ‘obligatory passage in the adolescent male’s apprenticeship of sexuality’. Obligatory. It means in rural Morocco, Muslim males must have sexual intercourse with animals as part of their sexual apprenticeship.
          Also according to the scholars Allen Edwardes and Robert Masters, Ph.D, FAACS, the Muslims of Morocco believe that sexual intercourse with donkeys “make the penis grow big and strong” and masturbation is often scorned by them in favor of bestiality.[12]

          SLAMIC SCRIPTURE

          The above paper also says “it is prohibited without question by the Shariâ”. But is this alleged prohibition within the Shari’ah extracted (as it must be) from the Qur’an and Hadith, or has this fiqh been derived using external non-Islamic sources?

          QURAN

          In contrast with what secular and non-Islamic religious sources say about bestiality, this is what the Qur’an has to say on the subject:
          That’s right – absolutely, positively nothing. Unlike the Qur’an’s clear-cut rulings on the morality of homosexuality, Polygamy, rape, and pedophilia, the permissibility of bestiality seems to have been left open to ‘interpretation.’
          If Islamic teachings were truly opposed to such a practice, then this omission is somewhat surprising when you consider that, historically, bestiality was indigenously accepted in the Middle-East.[13]

          HADITH

          There is no prohibition against bestiality to be found within the two Sahihs. The following hadith is taken from the Sunnah Abu-Dawud collection, not Bukari or Muslim.
          Narrated Abdullah ibn Abbas: The Prophet (peace be upon him) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. I (Ikrimah) said: I asked him (Ibn Abbas): What offence can be attributed to the animal/ He replied: I think he (the Prophet) disapproved of its flesh being eaten when such a thing had been done to it.
          Abu Dawud 38:4449
          Sounds too good to be true, doesn’t it? And it is. Just look at the very next hadith.
          Narrated Abdullah ibn Abbas: There is no prescribed punishment for one who has sexual intercourse with an animal.
          Abu Dawud 38:4450
          This is a very clear contradiction. How can one hadith say kill the person committing bestiality, and the very next one say there is no prescribed punishment for the same person? Both statements cannot be true.
          What’s worse; these two contradictory hadiths (transmitted through different isnad) have been attributed to the same person. Abu Dawud himself had said the former of the two hadith is “not strong” and the latter further “weakens” it.[14]
          From the above, we can gather that Robert Masters had correctly stated, “bestiality was not specifically prohibited by the Prophet,”[9] so there is little wonder that Islamists generally shy away from mentioning Abu Dawud 38:4449 in their pronouncements on bestiality.

          SAHIH (AUTHENTIC) HADITH

          As we have previously mentioned, there is no prohibition against bestiality to be found within the two Sahihs (Authentic). However there does exist a certain hadith and commentary by the renowned Islamic scholar al-Nawawi, which is of interest.
          The following narration does not exist in the English translations of Sahih Muslim, but a similar (but sanitized version) appears in: Sahih Muslim 3:684
          و حدثني ‏ ‏زهير بن حرب ‏ ‏وأبو غسان المسمعي ‏ ‏ح ‏ ‏و حدثناه ‏ ‏محمد بن المثنى ‏ ‏وابن بشار ‏ ‏قالوا حدثنا ‏ ‏معاذ بن هشام ‏ ‏قال حدثني ‏ ‏أبي ‏ ‏عن ‏ ‏قتادة ‏ ‏ومطر ‏ ‏عن ‏ ‏الحسن ‏ ‏عن ‏ ‏أبي رافع ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏أن نبي الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏إذا جلس بين ‏ ‏شعبها ‏ ‏الأربع ثم جهدها فقد وجب عليه الغسل ‏
          ‏وفي حديث ‏ ‏مطر ‏ ‏وإن لم ينزل ‏ ‏قال ‏ ‏زهير ‏ ‏من بينهم بين ‏ ‏أشعبها ‏ ‏الأربع ‏ ‏حدثنا ‏ ‏محمد بن عمرو بن عباد بن جبلة ‏ ‏حدثنا ‏ ‏محمد بن أبي عدي ‏ ‏ح ‏ ‏و حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏وهب بن جرير ‏ ‏كلاهما ‏ ‏عن ‏ ‏شعبة ‏ ‏عن ‏ ‏قتادة ‏ ‏بهذا الإسناد ‏ ‏مثله غير أن في حديث ‏ ‏شعبة ‏ ‏ثم اجتهد ولم يقل وإن لم ينزل ‏
          Narrated by Zuhair Ibn Harb, narrated by Ghasan Al-Masma’i, narrated by Muhammad Ibn Al-Mathny, narrated by Ibn Bashar, who said that it was narrated by Muath Ibn Hisham, narrated by Abu Qatada, narrated by Mattar, narrated by Al-Hassan, narrated by Abu Rab’i, narrated by Abu Huraira who said:
          “The prophet — peace be upon him — said, ‘If one sits between a woman’s four parts (shu’biha Al-arba’) and then fatigues her, then it necessitates that he wash.’
          In the hadith of Mattar it is added ‘even if he does not ejaculate (yunzil).’ Zuhair narrated among them using the phrase ‘Ashba’iha Al-arba’. It was also narrated by Muhammad Ibn Umar Ibn Ibad Ibn Jablah, narrated Muhammad Ibn Abi Uday, narrated by Muhammad Ibn Al-Mathny, narrated by Wahb Ibn Jarir who both related from Shu’bah who narrated from Qatada who gave this same chain of transmission, except that in the hadith of Shu’bah it has the phrase ‘then he labored’ but did not have the phrase ‘even if he does not ejaculate.’
          Sahih Muslim – Book of Menstruation – hadith #525

          IMAM AL-NAWAWI (1234 — 1278 AD)

          Below is a short bio of al-Nawawi, whose commentary of Sahih Muslim is second only to Ibn Hajar’s commentary of Sahih Bukhari.[15]
          Imam Yahya ibn Sharaf al-Nawawi was born in the village of Nawa in Southern Syria, Nawawi spent most of his life in Damascus where he lived in a simple manner, devoted to Allah, engaging single-mindedly in worship, study, writing and teaching various Islamic sciences. The life of this world seems scarcely to have impinged upon him. He was a versatile and extremely dedicated scholar whose breadth of learning was matched by its depth.
          Imam Nawawi died at the young age of 44 years, leaving behind him numerous works of great importance, the most famous of these being:
          • al-Arba’un Nabawi (An-Nawawis Forty Hadith)
          • Riyadhus saleheen
          • al-Maqasid (Al-Nawawi’s Manual of Islam).
          • Kitab al-Adhkar,
          • Minhaj al-Talibin (a main reference for Shafi’i fiqh)
          • Shar’ Sahih Muslim (he was the first to arrange the sahih of Muslim in the now familiar categories)
          Although best known for his works in hadith, Yahya ibn Sharaf al-Nawawi (d. 676/1277) was also the Imam of the later Shafi’i school of Jurisprudence, and widely acknowledged as the intellectual heir to Imam Shafi’i. He was a renowned scholar and jurist who dedicated his life to the pursuit of Islamic learning.
          About Imam al-Nawawi

          COMMENTARY

          صحيح مسلم بشرح النووي ‏ ‏قَوْله : ( أَبُو غَسَّان الْمِسْمَعِيّ ) ‏ ‏هُوَ بِفَتْحِ الْغَيْن الْمُعْجَمَة وَتَشْدِيد السِّين الْمُهْمَلَة , وَيَجُوز صَرْفه وَتَرْكُ صَرْفه . وَالْمِسْمَعِيّ بِكَسْرِ الْمِيم الْأُولَى وَفَتْح الثَّانِي , وَاسْمه مَالِك بْن عَبْد الْوَاحِد , وَقَدْ تَقَدَّمَ بَيَانه مَرَّات , لَكِنِّي أُنَبِّه عَلَيْهِ وَعَلَى مِثْله لِطُولِ الْعَهْد بِهِ , كَمَا شَرَطْتهُ فِي الْخُطْبَة . ‏
          ‏قَوْله : ( أَبُو رَافِع عَنْ أَبِي هُرَيْرَة ) ‏ ‏اِسْم أَبِي رَافِع : ( نُفَيْع ) وَقَدْ تَقَدَّمَ أَيْضًا . ‏ ‏قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِذَا قَعَدَ بَيْن شُعَبهَا الْأَرْبَع ثُمَّ جَهَدهَا ) ‏ ‏وَفِي رِوَايَة ( أَشْعُبهَا ) اِخْتَلَفَ الْعُلَمَاء فِي الْمُرَاد بِالشُّعَبِ الْأَرْبَع , فَقِيلَ : هِيَ الْيَدَانِ وَالرِّجْلَانِ , وَقِيلَ : الرِّجْلَانِ وَالْفَخِذَانِ , وَقِيلَ : الرِّجْلَانِ وَالشَّفْرَانِ , وَاخْتَارَ الْقَاضِي عِيَاض أَنَّ الْمُرَاد شُعَب الْفَرْج الْأَرْبَع , وَالشُّعَب النَّوَاحِي وَاحِدَتهَا شُعْبَة , وَأَمَّا مَنْ قَالَ : ( أَشْعُبِهَا ) , فَهُوَ جَمْع شُعَب . وَمَعْنَى ( جَهَدَهَا ) حَفَرَهَا كَذَا قَالَهُ الْخَطَّابِيُّ وَقَالَ غَيْره : بَلَغَ مَشَقَّتهَا , يُقَال : جَهِدْته وَأَجْهَدْته بَلَغْت مَشَقَّته , قَالَ الْقَاضِي عِيَاض رَحِمَهُ اللَّه تَعَالَى : الْأَوْلَى أَنْ يَكُون جَهَدَهَا بِمَعْنَى بَلَغَ جَهْده فِي الْعَمَل فِيهَا , وَالْجَهْد الطَّاقَة , وَهُوَ إِشَارَة إِلَى الْحَرَكَة وَتَمَكُّن صُورَة الْعَمَل , وَهُوَ نَحْو قَوْله مِنْ حَفَرَهَا أَيْ كَدّهَا بِحَرَكَتِهِ . وَإِلَّا فَأَيّ مَشَقَّة بَلَغَ بِهَا فِي ذَلِكَ . وَاللَّهُ أَعْلَم . وَمَعْنَى الْحَدِيث أَنَّ إِيجَاب الْغُسْل لَا يَتَوَقَّف عَلَى نُزُول الْمَنِيّ بَلْ مَتَى غَابَتْ الْحَشَفَة فِي الْفَرْج وَجَبَ الْغُسْل عَلَى الرَّجُل وَالْمَرْأَة , وَهَذَا لَا خِلَاف فِيهِ الْيَوْم , وَقَدْ كَانَ فِيهِ خِلَاف لِبَعْضِ الصَّحَابَة وَمَنْ بَعْدهمْ , ثُمَّ اِنْعَقَدَ الْإِجْمَاع عَلَى مَا ذَكَرْنَاهُ , وَقَدْ تَقَدَّمَ بَيَان هَذَا . قَالَ أَصْحَابنَا : وَلَوْ غَيَّبَ الْحَشَفَة فِي دُبُر اِمْرَأَة , أَوْ دُبُر رَجُل , أَوْ فَرْج بَهِيمَة , أَوْ دُبُرهَا , وَجَبَ الْغُسْل سَوَاء كَانَ الْمَوْلَج فِيهِ حَيًّا أَوْ مَيِّتًا , صَغِيرًا أَوْ كَبِيرًا , وَسَوَاء كَانَ ذَلِكَ عَنْ قَصْد أَمْ عَنْ نِسْيَان , وَسَوَاء كَانَ مُخْتَارًا أَوْ مُكْرَهًا , أَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَهُ وَهُوَ نَائِم , وَسَوَاء اِنْتَشَرَ الذَّكَر أَمْ لَا , وَسَوَاء كَانَ مَخْتُونًا أَمْ أَغْلَف , فَيَجِب الْغُسْل فِي كُلّ هَذِهِ الصُّوَر عَلَى الْفَاعِل وَالْمَفْعُول بِهِ إِلَّا إِذَا كَانَ الْفَاعِل أَوْ الْمَفْعُول بِهِ صَبِيًّا أَوْ صَبِيَّة فَإِنَّهُ لَا يُقَال وَجَبَ عَلَيْهِ لِأَنَّهُ لَيْسَ مُكَلَّفًا , وَلَكِنْ يُقَال صَارَ جُنُبًا فَإِنْ كَانَ مُمَيِّزًا وَجَبَ عَلَى الْوَلِيّ أَنْ يَأْمُرهُ بِالْغُسْلِ كَمَا يَأْمُرهُ بِالْوُضُوءِ , فَإِنْ صَلَّى مِنْ غَيْر غُسْلٍ لَمْ تَصِحّ صَلَاته , وَإِنْ لَمْ يَغْتَسِل حَتَّى بَلَغَ وَجَبَ عَلَيْهِ الْغُسْل , وَإِنْ اِغْتَسَلَ فِي الصِّبَى ثُمَّ بَلَغَ لَمْ يَلْزَمهُ إِعَادَة الْغُسْل . قَالَ أَصْحَابنَا : وَالِاعْتِبَار فِي الْجِمَاع بِتَغْيِيبِ الْحَشَفَة مِنْ صَحِيح الذَّكَر بِالِاتِّفَاقِ , فَإِذَا غَيَّبَهَا بِكَمَالِهَا تَعَلَّقَتْ بِهِ جَمِيع الْأَحْكَام , وَلَا يُشْتَرَط تَغْيِيب جَمِيع الذَّكَر بِالِاتِّفَاقِ . وَلَوْ غَيَّبَ بَعْض الْحَشَفَة لَا يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام بِالِاتِّفَاقِ إِلَّا وَجْهًا شَاذًّا ذَكَرَهُ بَعْض أَصْحَابنَا أَنَّ حُكْمه حُكْم جَمِيعهَا , وَهَذَا الْوَجْه غَلَط مُنْكَر مَتْرُوك , وَأَمَّا إِذَا كَانَ الذَّكَر مَقْطُوعًا فَإِنْ بَقِيَ مِنْهُ دُون الْحَشَفَة لَمْ يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام , وَإِنْ كَانَ الْبَاقِي قَدْر الْحَشَفَة فَحَسْب تَعَلَّقَتْ الْأَحْكَام بِتَغْيِيبِهِ بِكَمَالِهِ , وَإِنْ كَانَ زَائِدًا عَلَى قَدْر الْحَشَفَة فَفِيهِ وَجْهَانِ مَشْهُورَانِ لِأَصْحَابِنَا أَصَحّهمَا أَنَّ الْأَحْكَام تَتَعَلَّق بِقَدْرِ الْحَشَفَة مِنْهُ , وَالثَّانِي لَا يَتَعَلَّق شَيْء مِنْ الْأَحْكَام إِلَّا بِتَغْيِيبِ جَمِيع الْبَاقِي . وَاللَّهُ أَعْلَم . ‏ ‏وَلَوْ لَفَّ عَلَى ذَكَرِهِ خِرْقَة وَأَوْلَجَهُ فِي فَرْج اِمْرَأَة فَفِيهِ ثَلَاثَة أَوْجُه لِأَصْحَابِنَا مِنْهَا وَالْمَشْهُور أَنَّهُ يَجِب عَلَيْهِمَا الْغُسْل , وَالثَّانِي لَا يَجِب لِأَنَّهُ أَوْلَجَ فِي خِرْقَة , وَالثَّالِث إِنْ كَانَتْ الْخِرْقَة غَلِيظَة تَمْنَع وُصُول اللَّذَّة وَالرُّطُوبَة لَمْ يَجِب الْغُسْل . وَإِلَّا وَجَبَ . وَاللَّهُ أَعْلَم . ‏ ‏وَلَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَ بَهِيمَة وَجَبَ عَلَيْهَا الْغُسْل , وَلَوْ اسْتَدْخَلَت ذَكَرًا مَقْطُوعًا فَوَجْهَانِ أَصَحّهمَا يَجِب عَلَيْهَا الْغُسْل
          Commentary of Imam Al-Nawawi on the Hadith
          The saying of the prophet — peace be upon him- ‘When he sits between her fours parts) mostly its a home animal (shu’biha Al-arba) and has intercourse with her then fatigues her’

          In another narration the word ‘Ashu’biha’ is used. The scholars have disagreed about the intended meaning of ‘shu’biha Al-arba’ (the fours) for some said that it means the arms and the legs, while others have said that it refers to the legs and thighs, and other said it means the legs and the edge of the pubic area. Al-Qadi Ayad chose the meaning of the four areas surrounding the vagina. The word (Shu’b) means areas, its singular form being (Shu’bah). As for those who say (Ashba’iha) that is the plural of the word (Shu’b).
          The word Aj-hada-ha (fatigue her) means to plow her, which was also stated by Al-Khatabi. Others have said it means to make her reach exhaustion as in the phrase ‘she made him toil and labor till he was exhausted’. Al-Qadi Ayad — may Allah rest his soul- said ‘Primarily, the word (Jahada’ha) means that the man exerted his effort working in a woman, where the word (Juh’d) means energy and refers to motion by describing the type of work. This is similar to his (the prophet) saying ‘he who plowed her’ meaning he who penetrated her by his motion. Otherwise, what other fatigue could a man experience because of her, and Allah knows best.

          The meaning of the hadith is that the necessity to wash is not limited to when semen is ejaculated, rather it is when the penile head (Hash-fa, lit. “the head of the male member,” i.e. head of the penis) penetrates the vagina, then it is necessary for the man and the woman to wash. There is no disagreement on this today, even though there was disagreement on this by some of the early companions and others later. However, an agreement was later reached and this is what we have shown and presented previously.
          Our companions have said that if the penile head has penetrated a woman’s anus, or a man’s anus, or an animal’s vagina or its anus then it is necessary to wash whether the one being penetrated is alive or dead, young or old, whether it was done intentionally or absentmindedly, whether it was done willfully or forcefully.

          This also applies if the woman places the male member inside her while the man is asleep, whether the penis is erect or not, whether the penis is circumcised or uncircumcised. All these situations require that the person committing the act and the one the act is committed on must wash themselves, unless the person committing the act or the person the act is committed on is a young male or female. In that case it cannot be said that the person must wash, for they do not have the responsibility, rather it is said that this person is in a state of impurity. If that person can discern (the sexual act) then his guardian can command him to wash just as he commands him to perform the ablution washing for prayers. For if he prays without washing, his prayer has not been performed correctly; likewise if he doesn’t wash after he reaches puberty he must be forced to wash. If he washed as a youth and then reaches puberty, then he does not have to repeat the washing.

          Our companions have said that intercourse occurs when a healthy male’s penile head completely penetrates (an orifice), as has been unanimously agreed. Thus, when the penile head has completely disappeared (inside the orifice), then all the regulations concerning washing apply. It is unanimously agreed that it is not necessary that the entire penile shaft penetrate to apply the regulations of washing. If part of the penile head penetrates, then the regulations of washing are not imposed as is agreed, except by an odd few of our companions who said that even in this case all the regulations of washing apply. However, this opinion is wrong, rejected and abandoned. If the male member was severed and what remained was less than the length of the penile head, then none of the washing regulations apply. If the part remaining was equal in length to the penile head length then that part must completely penetrate for the regulation of washing to apply. If the part remaining was greater in length to the penile head length then there are two famous opinions for our companions. The most correct is that if the portion that penetrates is equal to the length of the penile head, then the regulations for washing apply. The other opinion is that none of the regulations for washing apply until the entire remaining length of the penile shaft completely penetrates and Allah knows best.
          If a man wraps a sheath around his male member and then ejaculates inside a woman’s vagina, then there are three opinions from our companions. The most famous is that the man must wash. The second is that he does not have to wash because he ejaculated inside the sheath. The third is that if the sheath is thick and prevents climax and wetness (in the vagina) then washing is not necessary, otherwise it is necessary and Allah knows best.
          If a woman inserts (in her vagina) an animal’s penis she must wash, and if she inserts a detached penis (thakaran maktu-an, lit. “a severed male member”) there are two opinions; the most correct is that she must wash.

          Sahih Muslim – Book of Menstruation – hadith #525 – Commentary

          ISLAMIC SCHOLARS

          Some Sunni Islamic scholars have ruled that bestiality does not invalidate the hajj or ones fast.
          ولو وطئ بهيمة لا يفسد حجه

          “If he had sexual intercourse with an animal, that will not make his hajj void”
          Abu Bakar al-Kashani (d. 587 H), Badaye al-Sanae, Vol. 2, p. 216
          “Sex with animals, dead people and masturbation, does not invalidate one’s fast provided ejaculation does not occur”
          Allamah Hassan bin Mansoor Qadhi Khan, Fatawa Qadhi Khan, Page 820
          Others have said it is halal.
          لقد كانت نكاح الحيوانات قبل البعثه منتشره وتروى كثير من الروايات انها حلال لكنها مكروه والاحوط وجوبا ترك هذه العاده التي تسبب الأذى النفسي ويجب عليك الاعتراف لصاحب الاغنام ودفع قيمتها لمالكها

          Sex with animals before the mission (Islam) was wide spread and many narrations are narrated that it is halal but makrooh (disliked). And on the compulsory precaution one should abandon this practice that may cause self harm. And you must admit this to the owner of the sheep and pay the owner.
          Sex with animals Fatwa
          al-Uzma Seyyid Ali al-Sistani

          CONCLUSION

          From all of the above, we can certainly see that, unlike the West, Islamic societies do not universally harbor negative attitudes towards bestiality. Many Muslims seek out gratification or are indifferent to this perversion, and in some cases it is even openly promoted and made obligatory.
          This is all in stark contrast with their attitudes towards homosexuality and their allowance of pedophilia. Therefore to claim that the West without the guidance of Islam has allowed bestiality is not only false, but hypocritical when you consider that this perversion, alongside pedophilia, is left largely unhindered by the Islamic clerisy in their societies and runs rampant among followers of Islam.
          Aside from their own embarrassment, we can also see that there is little basis for any Shari’ah prohibition of bestiality/zoophilia as the Qur’an and the Sahih Hadiths (Bukhari and Muslim) do not prohibit this unnatural practice, furthermore the references we have examined outside of the two Sahihs are considered weak.

          References

          1. ↑ Kelli Morgan – No. 1 Nation in Sexy Web Searches? Call it Pornistan – Fox News, July 13, 2010
          2. ↑ Online Etymology Dictionary, © 2010 Douglas Harper
          3. ↑ 3.0 3.1 3.2 3.3 Bestiality – Dictionary.com
          4. ↑ Collins English Dictionary – Complete & Unabridged 10th Edition 2009
          5. ↑ Merriam-Webster’s Medical Dictionary, © 2007 Merriam-Webster, Inc.
          6. ↑ Merriam-Webster’s Dictionary of Law, © 1996 Merriam-Webster, Inc.
          7. ↑ Rebecca F. Wisch – Overview of State Bestiality Laws – Animal Legal & Historical Center, 2008 (updated 2010)
          8. ↑ Watcher – Pakistan: Muslims Are Sex-Starved Surfers, With Bestial Interests – Eye On The World, May 18, 2006
          9. ↑ 9.0 9.1 Robert E.L. Masters – Forbidden Sexual Behavior and Morality – The Julian Press, 1st edition 1966,
          10. ↑ Africa :: Morocco – The online Factbook
          11. ↑ Read the full text here.
          12. ↑ Allen Edwardes and R.E.L. Masters – Cradle of Erotica (pp. 223-224) – Bantam Paperback; New Ed edition (1977), ISBN 0553103016
          13. ↑ Judith Worell – Encyclopedia of women and gender: Volume 1 (p. 298) – Academic Press; 1 edition, September 27, 2001, ISBN 9780122272455
          14. ↑ Dr. Ahmad Shafaat – Ahadith About Rajm – Islamic Perspectives, March 6, 2005
          15. ↑ ON TASAWWUF Imam Nawawi (d. 676) – Sunnah.org

          • SHUT THE FUCK UP, YOU SUBHUMAN NEANDERTHAL:

            DUMB PLUM IS AN INTELLECTUAL BUM!
            THE LOWEST FORM OF SCUM!
            A TAQIYYA/LYING MOHAMMEDAN!

            ISLAMIC CLERIC CONFIRMS ALL SUNI MUSLIM MEN ARE SODOMITES

            You know how some people insult Muslims by calling them crude names that are the equivalents of sodomites and bestialists (butt- and goat-f**kers)? It turns out at least the sodomite insult is true! We have it straight from the mouth of none other than a Muslim cleric — a London-based Shiite cleric named Yasser Habib.

            ‘PERFUMED GARDEN’

            by Abu Nuwas:

            O the joy of sodomy!
            So now be sodomites, you Arabs.
            Turn not away from it–
            therein is wondrous pleasure.
            Take some coy lad with kiss-curls
            twisting on his temple
            and ride as he stands like some gazelle
            standing to her mate.
            A lad whom all can see girt with sword
            and belt not like your whore who has
            to go veiled.
            Make for smooth-faced boys and do your
            very best to mount them, for women are
            the mounts of the devils

            THIS IS REAL MOHAMMEDANISM:

            Surah 8:69: “But (now) enjoy what ye took in war, lawful and good.” (Yusuf Ali)

            ISLAMIC QUESTION & ANSWER, ONLINE WITH MUFTI EBRAHIM DESAI, SOUTH AFRICA, ASK THE IMAM:

            “It may, superficially, appear distasteful to copulate with a woman who is not a man’s legal wife, but once Shariah makes something lawful, we have to accept it as lawful, whether it appeals to our taste, or not; and whether we know its underlying wisdom or not.”

            ALL SUNNI MUSLIMS ARE SODOMITES

            Satan Attends Every Childbirth; He Touches Every Infant
            Except for Mary and her Son Jesus, all babies cry during their birth, because Satan touches them… (Sahih Bukhari, 4.55.641)
            Whenever a child is born, Satan pricks it; that is why the child cries. Only Mary and Jesus were not pricked by Satan…(Sahih Muslim, 30.5837, 5838)
            Say prayer during sexual intercourse, and Satan will not touch your child…(Sahih Bukhari, 4.54.503

            ALL SUNNI MUSLIMS FINGER FC-KED BY SATAN AT BIRTH

            In a broadcast on the UK’s Fadak TV on May 24, 2012, Habib calmly and dispassionately asserts that all non-Shiite males — especially the Shiites’ Muslim rivals, the Sunnis — are sodomized at birth by the devil, and grow up to become “passive homosexuals”, i.e., the “bottom” of a homosexual pair who is penetrated in anal sex.

            EVEN MUTT & HIS COMPANIONS

            Islamic cleric confirms Muslim men really are sodomites
            You know how some people insult Muslims by calling them crude names that are the equivalents of sodomites and bestialists (butt- and goat-f**kers)? It turns out at least the sodomite insult is true! We have it straight from the mouth of none other than a Muslim cleric — a London-based Shiite cleric named Yasser Habib.
            In a broadcast on the UK’s Fadak TV on May 24, 2012, Habib calmly and dispassionately asserts that all non-Shiite males — especially the Shiites’ Muslim rivals, the Sunnis — are sodomized at birth by the devil, and grow up to become “passive homosexuals”, i.e., the “bottom” of a homosexual pair who is penetrated in anal sex.

            TRANSCRIPTION OF YASSER HABIB:

            “Anyone who consents to being called ‘Emir of the Believers’ is a passive homosexual. Omar Ibn Al-Khattab, for example, who willingly assumed this title, was, without a doubt, a passive homosexual. The same goes for the caliphs Othman Ibn Affan, Muawiyya, Yazid, and the rules and sultans of the Umayyad and Abbasid dynasties, as well as some of the rulers and sultans of our day and age.

            For example, the king of Morocco bears this title. This is how you know that he is a passive homosexual. This is in addition to the evidence revealed by Western media, which showed that the current king of Morocco is indeed a passive homosexual who belongs to the homosexual community. This was leaked from his palace by his assistants, his servants, and his ‘boys,’ whom he would penetrate and who would penetrate him. They fled to Europe, sought asylum, and exposed all this.

            Cleric Yasser Habib exposes Kalifa Umar as a Sodomite

            It is told (in the hadith) that Umar Ibn Al-Khattab had an anal disease, which could be cured only by semen. One should know that this is a well-known medical condition, which is also mentioned in sacred texts. Someone who, God forbid, has been penetrated in the anus, a worm grows within him, due to the semen discharged in him…
            A disease develops in his anus, and as a result, he cannot calm down, unless. he is penetrated again and again.

            The Shiites are undoubtedly protected from this disease, and from committing this abominable and hideous act. As for the Nasibis (who hated the prophet Muhammad’s family), they are definitely afflicted with this homosexuality.
            One of the devils is present at the birth of every human being. If Allah knows that the newborn is one of our Shiites, He fends off that devil, who cannot harm the newborn. But if the newborn is not one of our Shiites, the devil inserts his index finger into the anus of the newborn, who thus becomes a passive homosexual. If the newborn is not a Shiite, the devil inserts his index finger into this newborn’s anus, and when he grows up, he becomes a passive homosexual.

            If the newborn is a female, the devil inserts his index finger into her vagina, and she becomes a whore. At that moment, the newborn cries loudly, as he comes out of his mother’s womb. Note that some children cry normally at birth, while others cry loudly and incessantly. You should know that this is the work of that devil, according to this narration.”

            Islam is NOT a religion, but an insane political system and sex cult populated by the severely mentally impaired.”

            When cleric Yasser Habib “says ‘passive homosexual’, he is referring to the receptive, submissive, female-equivalent partner. Dominant, inserting male homosexual activity is universally accepted in Islam. He has no problem with that. It’s grown men ‘catching’ that he has a problem with.”

            DID UMAR LIVE WITH EFFEMINATE MEN?

            ( Section : Misdeed )

            QUESTION:

            May peace and the mercy and blessings of Allah be upon you.

            We send our condolences to you for the remembrance of the martyrdom of the Greatest Truthful Lady Al-Zahra (may Allah’s blessings be upon her), and may the curse of Allah be upon Omar.

            Dear Sheikh, we want you to clarify this narration.

            Bukhari narrates in the Book of Hudud (i.e. punishments in which severe physical harm is caused to the body), in the chapter of “The expelment of the people of disobedience and the effeminate men”.

            Narrated on the authority of Ibn Abbas, who said:

            «The Prophet (may Allah’s blessings be upon him) cursed the effeminate men and the women who assumed the similitude (manners) of men. He said: “Expel them from your houses”, and he expelled such-and-such person, and Omar expelled such-and-such person.»

            Does this mean that there was an effeminate man who lived with Omar that was expelled by Omar later on?

            How true and authentic is this narration?

            Thank you very much.

            Ali

            ANSWER:

            In the Name of Allah, the All-Beneficent, the All-Merciful. Praise be to Allah, the Lord of all the worlds, and may blessings and peace be upon our Master, Mohammad, and his good and pure Family, and may the curse of Allah be upon all their enemies.

            Assalamu Alaikum,

            The Sheikh said:

            Yes, Omar used to have an effeminate man living in his house, and the reason is well-known.

            As for the effeminate man whom the Prophet (may Allah’s blessings be upon him and his family), it was not the Prophet himself who let him enter his house, but rather it was Aisha who let him into her house without any permission from the Prophet (may Allah’s blessings be upon him and his family). As soon as the Prophet (may Allah’s blessings be upon him and his family) discovered that he was in his house and that he was describing the female organ to Aisha; the Prophet expelled him and did not allow him to enter Medina except during Eid days.

            Our enemies acknowledge this fact. Ibn Hajar has narrated of Al-Baroudi through his chain of narrators on the authority of Abi-Bakr, son of Hafs, who said: «Aisha said to an effeminate man who was in Medina and who was called ‘Anna’: “Will you not lead us to a woman we can engage to Abdul-Rahman?” He said: “Yes.” Then he described for her a woman whom if one looks at her front, one can see four folded pieces of flesh, and if one looks at her back, one can see eight folded pieces of flesh (due to fatness).The Messenger of Allah (may Allah’s blessings be upon him) heard him, and he said: “O Anna, get out of Medina and go to Hamraa’ul-Aswad, and let your home be there, and do not enter Medina except on those occasions during which the people have Eid.» [1]

            The 11th of Rajab, year 1431
            The office of Sheikh al-Habib in London

            [1] Al-Isaba fi Ma’rifat-ul-Sahaba, by Ibn Hajar, volume 1, page 284, and Amdat-ul-Qari fi Sharh’ Sahih-ul-Bukhari, by Badr-ul-Deen al-Ayni al-Hanafi, volume 20, page 215

            Reading : 437

            ANIMAL LOVING MUSLIMS:

            ISLAM & ZOOPHILIA
            IN THE ISLAMIC WORLD

            AFGHANISTAN

            In a society where homosexuals and adulterers are stoned to death for “sexual immorality” you would expect a similar outcome for someone caught having sex with an animal. Surprisingly this is not the case.
            An Afghan soldier was detained by police after being caught having sex with a donkey in southeastern Afghanistan, a police officer told AFP.
            The soldier was discovered with the donkey in an abandoned house in a small village of Gardez, the capital of Paktia province, last week, a local police officer said.
            “He was caught in the act by a small boy who immediately told police about what he had seen and police arrested him in action,” the Gardez-based officer told AFP, requesting anonymity.
            The soldier claimed he committed the act because he did not have enough money to get married.
            After being caught with the donkey in a village about 100km south of the capital Kabul, he was jailed for four days and then released without charge.
            According to tradition in south and southeastern Afghanistan, a suitor must pay around $US5,000 ($A6,800) to the parents of the girl he wishes to marry.
            Soldier caught with his pants down
            The Age, March 16, 2004
            Could it be that the soldier was released without charge because there is nothing in the Qur’an that prohibits bestiality?

            PALESTINE

            In 1923, the Director of Health in the British Mandate government in Palestine sent out a questionnaire to his Principal Medical and Health Officers in the country, asking them to report on various sexual practices and attitudes among the Muslim Arab population.
            As a result, the British discovered that the Muslim Arabs engaged in bestiality.
            The Nablus officer finds sodomy and “similar vices” “not uncommon in some of the towns but less so in the villages where…bestiality is by no mean unknown” and “immorality…rather lightly regarded” in those villages that are closer to the larger towns. He comments, “in the villages there seems to be curiously little feeling against bestiality which I have heard admitted in a very airy way on more than one occasion. Sodomy is considered disgraceful but not I think more so than ordinary immorality” (III).
            “Unnatural Vices” or Unnatural Rule? The Case of a Sex Questionnaire and the British Mandate
            Ellen L. Fleischmann, Jerusalem Quarterly File, Issue 10, 2000

            PAKISTAN

            In Southern Punjab, Khyber Pakhtunkhwa, Sindh and Balochistan, sex with animals is a common practice among rural youths and considered a rite of passage into adulthood.
            In southern Punjab, much of NWFP, Sindh and Balochistan sodomy and bestiality are common among rural youths. In fact, he caught two boys trying to rape a goat in the vicinity of the mazar of Hazrat Sultan Bahu. The punishment meted out to them was 10 blows with a chhittar (shoe) each on their butts. They protested however that in many rural areas having sex with an animal was considered a rite of passage on the way to becoming full members of the male society!
            Desegregation of the sexes and promiscuity
            Ishtiaq Ahmed (associate professor of political science at Stockholm University), Daily Times, June 27, 2006

            DONKEY KILLED AFTER BEING RAPED

            In June 2011, a male who was caught having sex with another man’s donkey was fined Rs 50,000. This fine was not imposed for having sex with an animal, but for committing adultery. The raped donkey was labelled a ‘kari’ (an adultress) and eventually honor killed by its owner.

            Incredible though it may sound, a donkey was declared ‘Kari’ and shot dead here in a remote area on Monday. The Jirga imposed 110,000 rupees fine on the alleged ‘Karo’.
            The reports said that in Village Ghahi Khan Jatoi, a villager Ghazi Khan alias Malang shot dead his donkey on being ‘Kari’ with Sikandar Ali alias Deedo. He attempted to kill Sikander too but the alleged Karo managed to escape and surrendered himself to an influential person of the area.
            Sources said the influential person summoned both the parties and imposed 110,000 rupees fine on the Karo. They said Sikander and his family were forced to pay Rs 50,000 on the spot and the remaining amount in two installments.
            The sources added that the alleged Karo pleaded innocence at the Jirga, but the Jirga members paid no attention to it. Sikander’s family said he paid Rs 50,000 to save his life otherwise he would have been killed.
            Donkey declared ‘Kari’ killed
            The News International, July 19, 2011
            Pakistan ranks number 1 for such varied search terms as “child sex,” “rape sex,” “animal sex,” “camel sex,” “donkey sex,” “dog sex,” and “horse sex”.
            The Muslim country, which has banned content on at least 17 websites to block offensive and blasphemous material, is the world’s leader in online searches for pornographic material
            . . .
            Google ranks Pakistan No. 1 in the world in searches for pornographic terms, outranking every other country in the world in searches per person for certain sex-related content.
            Pakistan is top dog in searches per-person for “horse sex” since 2004, “donkey sex” since 2007, “rape pictures” between 2004 and 2009, “rape sex” since 2004, “child sex” between 2004 and 2007 and since 2009, “animal sex” since 2004 and “dog sex” since 2005, according to Google Trends and Google Insights, features of Google that generate data based on popular search terms.
            The country also is tops — or has been No. 1 — in searches for “sex,” “camel sex,” “rape video,” “child sex video” and some other searches that can’t be printed here.
            No. 1 Nation in Sexy Web Searches? Call it Pornistan
            Kelli Morgan, Fox News, July 13, 2010

            OTHER COUNTRIES & BESTIALITY — RELATED SEARCHES

            Pakistani Muslims are not alone in their search for porn.
            Google, the world’s most popular Internet search engine, has found in a survey that mostly Muslim states seek access to sex-related websites and Pakistan tops the list. Google found that of the top 10 countries – searching for sex-related sites – six were Muslim, with Pakistan on the top. The other Muslim countries are Egypt at number 2, Iran at 4, Morocco at 5, Saudi Arabia at 7 and Turkey at 8. Non-Muslim states are Vietnam at 3, India at 6, Philippines at 9 and Poland at 10.
            Pakistan most sex-starved
            Khalid Hasan, Daily Times, May 17, 2006
            Here are the Muslim countries and how they placed in the top five world ranking of various bestiality-related internet search terms:[8]
            Pig Sex: Pakistan (No. 1) Egypt (No. 2) Saudi Arabia (No. 3)
            Donkey Sex: Pakistan (No. 1) Iran (No. 3) Saudi Arabia (No. 4)
            Dog Sex: Pakistan (No. 1) Saudi Arabia (No. 3)
            Cat Sex: Pakistan (No. 1) Iran (No. 2) Egypt (No. 3) Saudi Arabia (No. 4)
            Horse Sex: Pakistan (No. 1) Turkey (No. 3)
            Cow Sex: Pakistan (No. 1) Iran (No. 2) Saudi Arabia (No. 4)
            Goat Sex: Pakistan (No. 1)
            Animal Sex: Pakistan (No. 1) Morocco (No. 2) Iran (No. 4) Egypt (No. 5)
            Snake Sex: Pakistan (No. 1) Malaysia (No. 3) Indonesia (No. 4) Egypt (No. 5)
            Monkey Sex: Pakistan (No. 1) Indonesia (No. 3) Malaysia (No. 4)
            Bear Sex: Pakistan (No. 1) Saudi Arabia (No. 2)
            Elephant Sex: Pakistan (No. 1) Egypt (No. 3) United Arab Emirates (No. 4) Malaysia (No. 5)
            Fox Sex: Saudi Arabia (No. 1) Turkey (No. 4)

            MIDDLE EAST

            Bestiality is common among boys of tribal Arab cultures.
            Miner and DeVos (1960) comment that amongst Arab tribal cultures, “Bestiality with goats, sheep, or camels provides another outlet. These practices are not approved but they are recognized as common among boys.” Havelock-Ellis [note 52] states “The Arabs, according to Kocher, chiefly practice bestiality with goats, sheep and mares. The Annamites, according to Mondiere, commonly employ sows and (more especially the young women) dogs.”
            Historical And Cultural Perspectives On Zoophilia
            Serving History
            There is also a certain saying which remains popular among the Arabs:
            The Arabs have never taken quite so condemnatory an attitude towards the practice, and indeed a popular Arab saying had it that

            “The pilgrimage to Mecca is not complete without copulating with the camel.”[9]

            SUDAN

            In February 2006, a man caught having sex with a neighbor’s goat was not punished, but ordered by the council of elders to pay the neighbor a dowry of 15,000 Sudanese dinars ($50) and marry the animal because he “used it as his wife”.
            A Sudanese man has been forced to take a goat as his “wife”, after he was caught having sex with the animal.
            The goat’s owner, Mr Alifi, said he surprised the man with his goat and took him to a council of elders.
            They ordered the man, Mr Tombe, to pay a dowry of 15,000 Sudanese dinars ($50) to Mr Alifi.
            “We have given him the goat, and as far as we know they are still together,” Mr Alifi said.
            Sudan man forced to ‘marry’ goat
            BBC News, February 24,2006

            MOROCCO
            Morocco is an Islamic country, with 98.7% of the population Muslims.[10] The following is taken from a paper on sexuality in Morocco written by Nadia Kadiri, M.D., and Abderrazak Moussaïd, M.D., with Abdelkrim Tirraf, M.D., and Abdallah Jadid, M.D. Translated by Raymond J. Noonan, Ph.D., and Sandra Almeida.[11]
            In the rural world, zoophilia is still very widespread and not blameworthy. With masturbation, it constitutes an obligatory passage in the adolescent male’s apprenticeship of sexuality.
            The operative phrase is ‘obligatory passage in the adolescent male’s apprenticeship of sexuality’. Obligatory. It means in rural Morocco, Muslim males must have sexual intercourse with animals as part of their sexual apprenticeship.
            Also according to the scholars Allen Edwardes and Robert Masters, Ph.D, FAACS, the Muslims of Morocco believe that sexual intercourse with donkeys “make the penis grow big and strong” and masturbation is often scorned by them in favor of bestiality.[12]

            SLAMIC SCRIPTURE

            The above paper also says “it is prohibited without question by the Shariâ”. But is this alleged prohibition within the Shari’ah extracted (as it must be) from the Qur’an and Hadith, or has this fiqh been derived using external non-Islamic sources?

            QURAN

            In contrast with what secular and non-Islamic religious sources say about bestiality, this is what the Qur’an has to say on the subject:
            That’s right – absolutely, positively nothing. Unlike the Qur’an’s clear-cut rulings on the morality of homosexuality, Polygamy, rape, and pedophilia, the permissibility of bestiality seems to have been left open to ‘interpretation.’
            If Islamic teachings were truly opposed to such a practice, then this omission is somewhat surprising when you consider that, historically, bestiality was indigenously accepted in the Middle-East.[13]

            HADITH

            There is no prohibition against bestiality to be found within the two Sahihs. The following hadith is taken from the Sunnah Abu-Dawud collection, not Bukari or Muslim.
            Narrated Abdullah ibn Abbas: The Prophet (peace be upon him) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. I (Ikrimah) said: I asked him (Ibn Abbas): What offence can be attributed to the animal/ He replied: I think he (the Prophet) disapproved of its flesh being eaten when such a thing had been done to it.
            Abu Dawud 38:4449
            Sounds too good to be true, doesn’t it? And it is. Just look at the very next hadith.
            Narrated Abdullah ibn Abbas: There is no prescribed punishment for one who has sexual intercourse with an animal.
            Abu Dawud 38:4450
            This is a very clear contradiction. How can one hadith say kill the person committing bestiality, and the very next one say there is no prescribed punishment for the same person? Both statements cannot be true.
            What’s worse; these two contradictory hadiths (transmitted through different isnad) have been attributed to the same person. Abu Dawud himself had said the former of the two hadith is “not strong” and the latter further “weakens” it.[14]
            From the above, we can gather that Robert Masters had correctly stated, “bestiality was not specifically prohibited by the Prophet,”[9] so there is little wonder that Islamists generally shy away from mentioning Abu Dawud 38:4449 in their pronouncements on bestiality.

            SAHIH (AUTHENTIC) HADITH

            As we have previously mentioned, there is no prohibition against bestiality to be found within the two Sahihs (Authentic). However there does exist a certain hadith and commentary by the renowned Islamic scholar al-Nawawi, which is of interest.
            The following narration does not exist in the English translations of Sahih Muslim, but a similar (but sanitized version) appears in: Sahih Muslim 3:684
            و حدثني ‏ ‏زهير بن حرب ‏ ‏وأبو غسان المسمعي ‏ ‏ح ‏ ‏و حدثناه ‏ ‏محمد بن المثنى ‏ ‏وابن بشار ‏ ‏قالوا حدثنا ‏ ‏معاذ بن هشام ‏ ‏قال حدثني ‏ ‏أبي ‏ ‏عن ‏ ‏قتادة ‏ ‏ومطر ‏ ‏عن ‏ ‏الحسن ‏ ‏عن ‏ ‏أبي رافع ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏أن نبي الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏إذا جلس بين ‏ ‏شعبها ‏ ‏الأربع ثم جهدها فقد وجب عليه الغسل ‏
            ‏وفي حديث ‏ ‏مطر ‏ ‏وإن لم ينزل ‏ ‏قال ‏ ‏زهير ‏ ‏من بينهم بين ‏ ‏أشعبها ‏ ‏الأربع ‏ ‏حدثنا ‏ ‏محمد بن عمرو بن عباد بن جبلة ‏ ‏حدثنا ‏ ‏محمد بن أبي عدي ‏ ‏ح ‏ ‏و حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏وهب بن جرير ‏ ‏كلاهما ‏ ‏عن ‏ ‏شعبة ‏ ‏عن ‏ ‏قتادة ‏ ‏بهذا الإسناد ‏ ‏مثله غير أن في حديث ‏ ‏شعبة ‏ ‏ثم اجتهد ولم يقل وإن لم ينزل ‏
            Narrated by Zuhair Ibn Harb, narrated by Ghasan Al-Masma’i, narrated by Muhammad Ibn Al-Mathny, narrated by Ibn Bashar, who said that it was narrated by Muath Ibn Hisham, narrated by Abu Qatada, narrated by Mattar, narrated by Al-Hassan, narrated by Abu Rab’i, narrated by Abu Huraira who said:
            “The prophet — peace be upon him — said, ‘If one sits between a woman’s four parts (shu’biha Al-arba’) and then fatigues her, then it necessitates that he wash.’
            In the hadith of Mattar it is added ‘even if he does not ejaculate (yunzil).’ Zuhair narrated among them using the phrase ‘Ashba’iha Al-arba’. It was also narrated by Muhammad Ibn Umar Ibn Ibad Ibn Jablah, narrated Muhammad Ibn Abi Uday, narrated by Muhammad Ibn Al-Mathny, narrated by Wahb Ibn Jarir who both related from Shu’bah who narrated from Qatada who gave this same chain of transmission, except that in the hadith of Shu’bah it has the phrase ‘then he labored’ but did not have the phrase ‘even if he does not ejaculate.’
            Sahih Muslim – Book of Menstruation – hadith #525

            IMAM AL-NAWAWI (1234 — 1278 AD)

            Below is a short bio of al-Nawawi, whose commentary of Sahih Muslim is second only to Ibn Hajar’s commentary of Sahih Bukhari.[15]
            Imam Yahya ibn Sharaf al-Nawawi was born in the village of Nawa in Southern Syria, Nawawi spent most of his life in Damascus where he lived in a simple manner, devoted to Allah, engaging single-mindedly in worship, study, writing and teaching various Islamic sciences. The life of this world seems scarcely to have impinged upon him. He was a versatile and extremely dedicated scholar whose breadth of learning was matched by its depth.
            Imam Nawawi died at the young age of 44 years, leaving behind him numerous works of great importance, the most famous of these being:
            • al-Arba’un Nabawi (An-Nawawis Forty Hadith)
            • Riyadhus saleheen
            • al-Maqasid (Al-Nawawi’s Manual of Islam).
            • Kitab al-Adhkar,
            • Minhaj al-Talibin (a main reference for Shafi’i fiqh)
            • Shar’ Sahih Muslim (he was the first to arrange the sahih of Muslim in the now familiar categories)
            Although best known for his works in hadith, Yahya ibn Sharaf al-Nawawi (d. 676/1277) was also the Imam of the later Shafi’i school of Jurisprudence, and widely acknowledged as the intellectual heir to Imam Shafi’i. He was a renowned scholar and jurist who dedicated his life to the pursuit of Islamic learning.
            About Imam al-Nawawi

            COMMENTARY

            صحيح مسلم بشرح النووي ‏ ‏قَوْله : ( أَبُو غَسَّان الْمِسْمَعِيّ ) ‏ ‏هُوَ بِفَتْحِ الْغَيْن الْمُعْجَمَة وَتَشْدِيد السِّين الْمُهْمَلَة , وَيَجُوز صَرْفه وَتَرْكُ صَرْفه . وَالْمِسْمَعِيّ بِكَسْرِ الْمِيم الْأُولَى وَفَتْح الثَّانِي , وَاسْمه مَالِك بْن عَبْد الْوَاحِد , وَقَدْ تَقَدَّمَ بَيَانه مَرَّات , لَكِنِّي أُنَبِّه عَلَيْهِ وَعَلَى مِثْله لِطُولِ الْعَهْد بِهِ , كَمَا شَرَطْتهُ فِي الْخُطْبَة . ‏
            ‏قَوْله : ( أَبُو رَافِع عَنْ أَبِي هُرَيْرَة ) ‏ ‏اِسْم أَبِي رَافِع : ( نُفَيْع ) وَقَدْ تَقَدَّمَ أَيْضًا . ‏ ‏قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِذَا قَعَدَ بَيْن شُعَبهَا الْأَرْبَع ثُمَّ جَهَدهَا ) ‏ ‏وَفِي رِوَايَة ( أَشْعُبهَا ) اِخْتَلَفَ الْعُلَمَاء فِي الْمُرَاد بِالشُّعَبِ الْأَرْبَع , فَقِيلَ : هِيَ الْيَدَانِ وَالرِّجْلَانِ , وَقِيلَ : الرِّجْلَانِ وَالْفَخِذَانِ , وَقِيلَ : الرِّجْلَانِ وَالشَّفْرَانِ , وَاخْتَارَ الْقَاضِي عِيَاض أَنَّ الْمُرَاد شُعَب الْفَرْج الْأَرْبَع , وَالشُّعَب النَّوَاحِي وَاحِدَتهَا شُعْبَة , وَأَمَّا مَنْ قَالَ : ( أَشْعُبِهَا ) , فَهُوَ جَمْع شُعَب . وَمَعْنَى ( جَهَدَهَا ) حَفَرَهَا كَذَا قَالَهُ الْخَطَّابِيُّ وَقَالَ غَيْره : بَلَغَ مَشَقَّتهَا , يُقَال : جَهِدْته وَأَجْهَدْته بَلَغْت مَشَقَّته , قَالَ الْقَاضِي عِيَاض رَحِمَهُ اللَّه تَعَالَى : الْأَوْلَى أَنْ يَكُون جَهَدَهَا بِمَعْنَى بَلَغَ جَهْده فِي الْعَمَل فِيهَا , وَالْجَهْد الطَّاقَة , وَهُوَ إِشَارَة إِلَى الْحَرَكَة وَتَمَكُّن صُورَة الْعَمَل , وَهُوَ نَحْو قَوْله مِنْ حَفَرَهَا أَيْ كَدّهَا بِحَرَكَتِهِ . وَإِلَّا فَأَيّ مَشَقَّة بَلَغَ بِهَا فِي ذَلِكَ . وَاللَّهُ أَعْلَم . وَمَعْنَى الْحَدِيث أَنَّ إِيجَاب الْغُسْل لَا يَتَوَقَّف عَلَى نُزُول الْمَنِيّ بَلْ مَتَى غَابَتْ الْحَشَفَة فِي الْفَرْج وَجَبَ الْغُسْل عَلَى الرَّجُل وَالْمَرْأَة , وَهَذَا لَا خِلَاف فِيهِ الْيَوْم , وَقَدْ كَانَ فِيهِ خِلَاف لِبَعْضِ الصَّحَابَة وَمَنْ بَعْدهمْ , ثُمَّ اِنْعَقَدَ الْإِجْمَاع عَلَى مَا ذَكَرْنَاهُ , وَقَدْ تَقَدَّمَ بَيَان هَذَا . قَالَ أَصْحَابنَا : وَلَوْ غَيَّبَ الْحَشَفَة فِي دُبُر اِمْرَأَة , أَوْ دُبُر رَجُل , أَوْ فَرْج بَهِيمَة , أَوْ دُبُرهَا , وَجَبَ الْغُسْل سَوَاء كَانَ الْمَوْلَج فِيهِ حَيًّا أَوْ مَيِّتًا , صَغِيرًا أَوْ كَبِيرًا , وَسَوَاء كَانَ ذَلِكَ عَنْ قَصْد أَمْ عَنْ نِسْيَان , وَسَوَاء كَانَ مُخْتَارًا أَوْ مُكْرَهًا , أَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَهُ وَهُوَ نَائِم , وَسَوَاء اِنْتَشَرَ الذَّكَر أَمْ لَا , وَسَوَاء كَانَ مَخْتُونًا أَمْ أَغْلَف , فَيَجِب الْغُسْل فِي كُلّ هَذِهِ الصُّوَر عَلَى الْفَاعِل وَالْمَفْعُول بِهِ إِلَّا إِذَا كَانَ الْفَاعِل أَوْ الْمَفْعُول بِهِ صَبِيًّا أَوْ صَبِيَّة فَإِنَّهُ لَا يُقَال وَجَبَ عَلَيْهِ لِأَنَّهُ لَيْسَ مُكَلَّفًا , وَلَكِنْ يُقَال صَارَ جُنُبًا فَإِنْ كَانَ مُمَيِّزًا وَجَبَ عَلَى الْوَلِيّ أَنْ يَأْمُرهُ بِالْغُسْلِ كَمَا يَأْمُرهُ بِالْوُضُوءِ , فَإِنْ صَلَّى مِنْ غَيْر غُسْلٍ لَمْ تَصِحّ صَلَاته , وَإِنْ لَمْ يَغْتَسِل حَتَّى بَلَغَ وَجَبَ عَلَيْهِ الْغُسْل , وَإِنْ اِغْتَسَلَ فِي الصِّبَى ثُمَّ بَلَغَ لَمْ يَلْزَمهُ إِعَادَة الْغُسْل . قَالَ أَصْحَابنَا : وَالِاعْتِبَار فِي الْجِمَاع بِتَغْيِيبِ الْحَشَفَة مِنْ صَحِيح الذَّكَر بِالِاتِّفَاقِ , فَإِذَا غَيَّبَهَا بِكَمَالِهَا تَعَلَّقَتْ بِهِ جَمِيع الْأَحْكَام , وَلَا يُشْتَرَط تَغْيِيب جَمِيع الذَّكَر بِالِاتِّفَاقِ . وَلَوْ غَيَّبَ بَعْض الْحَشَفَة لَا يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام بِالِاتِّفَاقِ إِلَّا وَجْهًا شَاذًّا ذَكَرَهُ بَعْض أَصْحَابنَا أَنَّ حُكْمه حُكْم جَمِيعهَا , وَهَذَا الْوَجْه غَلَط مُنْكَر مَتْرُوك , وَأَمَّا إِذَا كَانَ الذَّكَر مَقْطُوعًا فَإِنْ بَقِيَ مِنْهُ دُون الْحَشَفَة لَمْ يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام , وَإِنْ كَانَ الْبَاقِي قَدْر الْحَشَفَة فَحَسْب تَعَلَّقَتْ الْأَحْكَام بِتَغْيِيبِهِ بِكَمَالِهِ , وَإِنْ كَانَ زَائِدًا عَلَى قَدْر الْحَشَفَة فَفِيهِ وَجْهَانِ مَشْهُورَانِ لِأَصْحَابِنَا أَصَحّهمَا أَنَّ الْأَحْكَام تَتَعَلَّق بِقَدْرِ الْحَشَفَة مِنْهُ , وَالثَّانِي لَا يَتَعَلَّق شَيْء مِنْ الْأَحْكَام إِلَّا بِتَغْيِيبِ جَمِيع الْبَاقِي . وَاللَّهُ أَعْلَم . ‏ ‏وَلَوْ لَفَّ عَلَى ذَكَرِهِ خِرْقَة وَأَوْلَجَهُ فِي فَرْج اِمْرَأَة فَفِيهِ ثَلَاثَة أَوْجُه لِأَصْحَابِنَا مِنْهَا وَالْمَشْهُور أَنَّهُ يَجِب عَلَيْهِمَا الْغُسْل , وَالثَّانِي لَا يَجِب لِأَنَّهُ أَوْلَجَ فِي خِرْقَة , وَالثَّالِث إِنْ كَانَتْ الْخِرْقَة غَلِيظَة تَمْنَع وُصُول اللَّذَّة وَالرُّطُوبَة لَمْ يَجِب الْغُسْل . وَإِلَّا وَجَبَ . وَاللَّهُ أَعْلَم . ‏ ‏وَلَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَ بَهِيمَة وَجَبَ عَلَيْهَا الْغُسْل , وَلَوْ اسْتَدْخَلَت ذَكَرًا مَقْطُوعًا فَوَجْهَانِ أَصَحّهمَا يَجِب عَلَيْهَا الْغُسْل
            Commentary of Imam Al-Nawawi on the Hadith
            The saying of the prophet — peace be upon him- ‘When he sits between her fours parts) mostly its a home animal (shu’biha Al-arba) and has intercourse with her then fatigues her’

            In another narration the word ‘Ashu’biha’ is used. The scholars have disagreed about the intended meaning of ‘shu’biha Al-arba’ (the fours) for some said that it means the arms and the legs, while others have said that it refers to the legs and thighs, and other said it means the legs and the edge of the pubic area. Al-Qadi Ayad chose the meaning of the four areas surrounding the vagina. The word (Shu’b) means areas, its singular form being (Shu’bah). As for those who say (Ashba’iha) that is the plural of the word (Shu’b).
            The word Aj-hada-ha (fatigue her) means to plow her, which was also stated by Al-Khatabi. Others have said it means to make her reach exhaustion as in the phrase ‘she made him toil and labor till he was exhausted’. Al-Qadi Ayad — may Allah rest his soul- said ‘Primarily, the word (Jahada’ha) means that the man exerted his effort working in a woman, where the word (Juh’d) means energy and refers to motion by describing the type of work. This is similar to his (the prophet) saying ‘he who plowed her’ meaning he who penetrated her by his motion. Otherwise, what other fatigue could a man experience because of her, and Allah knows best.

            The meaning of the hadith is that the necessity to wash is not limited to when semen is ejaculated, rather it is when the penile head (Hash-fa, lit. “the head of the male member,” i.e. head of the penis) penetrates the vagina, then it is necessary for the man and the woman to wash. There is no disagreement on this today, even though there was disagreement on this by some of the early companions and others later. However, an agreement was later reached and this is what we have shown and presented previously.
            Our companions have said that if the penile head has penetrated a woman’s anus, or a man’s anus, or an animal’s vagina or its anus then it is necessary to wash whether the one being penetrated is alive or dead, young or old, whether it was done intentionally or absentmindedly, whether it was done willfully or forcefully.

            This also applies if the woman places the male member inside her while the man is asleep, whether the penis is erect or not, whether the penis is circumcised or uncircumcised. All these situations require that the person committing the act and the one the act is committed on must wash themselves, unless the person committing the act or the person the act is committed on is a young male or female. In that case it cannot be said that the person must wash, for they do not have the responsibility, rather it is said that this person is in a state of impurity. If that person can discern (the sexual act) then his guardian can command him to wash just as he commands him to perform the ablution washing for prayers. For if he prays without washing, his prayer has not been performed correctly; likewise if he doesn’t wash after he reaches puberty he must be forced to wash. If he washed as a youth and then reaches puberty, then he does not have to repeat the washing.

            Our companions have said that intercourse occurs when a healthy male’s penile head completely penetrates (an orifice), as has been unanimously agreed. Thus, when the penile head has completely disappeared (inside the orifice), then all the regulations concerning washing apply. It is unanimously agreed that it is not necessary that the entire penile shaft penetrate to apply the regulations of washing. If part of the penile head penetrates, then the regulations of washing are not imposed as is agreed, except by an odd few of our companions who said that even in this case all the regulations of washing apply. However, this opinion is wrong, rejected and abandoned. If the male member was severed and what remained was less than the length of the penile head, then none of the washing regulations apply. If the part remaining was equal in length to the penile head length then that part must completely penetrate for the regulation of washing to apply. If the part remaining was greater in length to the penile head length then there are two famous opinions for our companions. The most correct is that if the portion that penetrates is equal to the length of the penile head, then the regulations for washing apply. The other opinion is that none of the regulations for washing apply until the entire remaining length of the penile shaft completely penetrates and Allah knows best.
            If a man wraps a sheath around his male member and then ejaculates inside a woman’s vagina, then there are three opinions from our companions. The most famous is that the man must wash. The second is that he does not have to wash because he ejaculated inside the sheath. The third is that if the sheath is thick and prevents climax and wetness (in the vagina) then washing is not necessary, otherwise it is necessary and Allah knows best.
            If a woman inserts (in her vagina) an animal’s penis she must wash, and if she inserts a detached penis (thakaran maktu-an, lit. “a severed male member”) there are two opinions; the most correct is that she must wash.

            Sahih Muslim – Book of Menstruation – hadith #525 – Commentary

            ISLAMIC SCHOLARS

            Some Sunni Islamic scholars have ruled that bestiality does not invalidate the hajj or ones fast.
            ولو وطئ بهيمة لا يفسد حجه

            “If he had sexual intercourse with an animal, that will not make his hajj void”
            Abu Bakar al-Kashani (d. 587 H), Badaye al-Sanae, Vol. 2, p. 216
            “Sex with animals, dead people and masturbation, does not invalidate one’s fast provided ejaculation does not occur”
            Allamah Hassan bin Mansoor Qadhi Khan, Fatawa Qadhi Khan, Page 820
            Others have said it is halal.
            لقد كانت نكاح الحيوانات قبل البعثه منتشره وتروى كثير من الروايات انها حلال لكنها مكروه والاحوط وجوبا ترك هذه العاده التي تسبب الأذى النفسي ويجب عليك الاعتراف لصاحب الاغنام ودفع قيمتها لمالكها

            Sex with animals before the mission (Islam) was wide spread and many narrations are narrated that it is halal but makrooh (disliked). And on the compulsory precaution one should abandon this practice that may cause self harm. And you must admit this to the owner of the sheep and pay the owner.
            Sex with animals Fatwa
            al-Uzma Seyyid Ali al-Sistani

            CONCLUSION

            From all of the above, we can certainly see that, unlike the West, Islamic societies do not universally harbor negative attitudes towards bestiality. Many Muslims seek out gratification or are indifferent to this perversion, and in some cases it is even openly promoted and made obligatory.
            This is all in stark contrast with their attitudes towards homosexuality and their allowance of pedophilia. Therefore to claim that the West without the guidance of Islam has allowed bestiality is not only false, but hypocritical when you consider that this perversion, alongside pedophilia, is left largely unhindered by the Islamic clerisy in their societies and runs rampant among followers of Islam.
            Aside from their own embarrassment, we can also see that there is little basis for any Shari’ah prohibition of bestiality/zoophilia as the Qur’an and the Sahih Hadiths (Bukhari and Muslim) do not prohibit this unnatural practice, furthermore the references we have examined outside of the two Sahihs are considered weak.

            References

            1. ↑ Kelli Morgan – No. 1 Nation in Sexy Web Searches? Call it Pornistan – Fox News, July 13, 2010
            2. ↑ Online Etymology Dictionary, © 2010 Douglas Harper
            3. ↑ 3.0 3.1 3.2 3.3 Bestiality – Dictionary.com
            4. ↑ Collins English Dictionary – Complete & Unabridged 10th Edition 2009
            5. ↑ Merriam-Webster’s Medical Dictionary, © 2007 Merriam-Webster, Inc.
            6. ↑ Merriam-Webster’s Dictionary of Law, © 1996 Merriam-Webster, Inc.
            7. ↑ Rebecca F. Wisch – Overview of State Bestiality Laws – Animal Legal & Historical Center, 2008 (updated 2010)
            8. ↑ Watcher – Pakistan: Muslims Are Sex-Starved Surfers, With Bestial Interests – Eye On The World, May 18, 2006
            9. ↑ 9.0 9.1 Robert E.L. Masters – Forbidden Sexual Behavior and Morality – The Julian Press, 1st edition 1966,
            10. ↑ Africa :: Morocco – The online Factbook
            11. ↑ Read the full text here.
            12. ↑ Allen Edwardes and R.E.L. Masters – Cradle of Erotica (pp. 223-224) – Bantam Paperback; New Ed edition (1977), ISBN 0553103016
            13. ↑ Judith Worell – Encyclopedia of women and gender: Volume 1 (p. 298) – Academic Press; 1 edition, September 27, 2001, ISBN 9780122272455
            14. ↑ Dr. Ahmad Shafaat – Ahadith About Rajm – Islamic Perspectives, March 6, 2005
            15. ↑ ON TASAWWUF Imam Nawawi (d. 676) – Sunnah.org

      • FROM FLYING DONKEYS TO FLIES

        Prophet Muhammad, peace be upon him, made a remarkable statement about the flies carrying antidotes:

        Narrated Abu Huraira: “Allah’s Apostle said, “If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it) i e. the treatment for that disease.” (Translation of Sahih Bukhari, Volume 7, Book 71, Number 673)”
        Narrated Abu Huraira: “The Prophet said “If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.” (Translation of Sahih Bukhari, Volume 4, Book 54, Number 537)”
        BOT FLY LARVAE
        It’s summer time and very hot and humid. Mosquitoes are everywhere, and there isn’t enough spray to keep them at bay. One lands on your skin and bites you before you can smack it to death. Did you know where that mosquito had been before it landed on your skin and bit you? You may not want to know!

        A common fly, more prevalent in Mexico and South America, uses mosquitoes to propagate its young. Resembling a bumblebee because of its size and hairy tufts, the botfly highjacks a mosquito in mid-flight without interrupting its flight. While still flying, the botfly glues its eggs (typically 30 of them) onto the mosquito’s body. When the mosquito eventually lands on a person or another animal, the body heat melts the glue around the eggs.

        As the mosquito, unaware of the “parcel package” it’s carrying, begins to suck the blood from its host, the eggs crawl into the host’s body. The mosquito is the only way to deliver the “goods” to the host, because the botfly is too big and noticeable to the host to be able to deliver its young to the host itself.
        For six weeks the worms grow and feast upon the host, whether it’s a human or another animal. The injury occurs when the animal or human notices the bump from the growing worm underneath their skin.
        Removing the botfly larvae is painful and difficult. The worm just doesn’t want to leave! The hard tufts on the backs of the maggots make it impossible for the host to remove them without surgical procedures.
        However, without the removal, the host can become very sick with infection. Surgery is the best method, as even a tiny fragment of the maggot can and will create a nastier infection. The whole maggot must be removed, a procedure which can’t be insured without licensed medical care.
        Before the removal of the botfly larvae, the host must suffocate the larvae by putting nail polish, Vaseline or a Band-Aid over the hole in the skin (through which the larvae breathe and excrete wastes). The larvae breathe through their butts.
        If the host does not detect that botfly larvae is growing inside of them, after a couple of weeks the larvae will eat through soft tissue and make their way to muscle tissue.
        Eventually the botfly larvae will get too big to grow under the host’s skin. They will eat their way out of the flesh of the host and fall onto the ground. The wings dry and they take flight soon after. It takes 20 days for them to become mature and be able to reproduce their own larvae and repeat the cycle.
        Some larvae manage to be implanted in the host’s head. This can easily cause meningitis and death.
        Unfortunately, many animals get botfly larvae in their heads because they lick the botfly larvae wounds, which transfer the maggots into their cranium. It is at this point that the animal experiences vertigo and irritability from pain and discomfort, which eventually leads to death.

        THE MALARIA CYCLE
        In Sudan, a woman walks for hours to get hold of a household item that for most in the West would be cheap to buy: a mosquito net treated with insecticide that could just be the difference between life and death for her family. Distributed for free by the WHO, these nets are an important step in preventing those most at risk from malaria from being bitten – but protecting people from the agents of the disease is a more difficult problem than even the widespread distribution of such aid can solve

        Standing water is of course where the life cycle of the mosquito begins. Marshes, mangrove swamps, rice fields, grassy ditches, puddles and the edges of rivers and streams all provide this blood-sucker with environments in which the adult female can lay her eggs. In the space of just 5–14 days, the eggs hatch to become algae-feeding larvae, then develop into pupae – which like the larvae must come to the water’s surface often to breathe – before the adult mosquito emerges.

        Adult mosquitoes typically mate within days after emerging from the pupal stage but females can live for up to two weeks. Though the female can feed on sugar sources for energy, she usually needs a blood meal for the development of her eggs. Once satisfied, she will rest for a few days while the blood is digested and eggs are developed before laying her eggs and seeking a new host. In that short interim period, she may well have become an infective vector for the lethal malaria parasite.
        In that tiny proboscis, death could well await. Malaria – caused not by mosquitoes per se but by parasites carried only by the Anopheles mosquito – affects up to 500 million people every year. Of those, it kills a further one to three million individuals – the vast majority in sub-Saharan Africa – and is a major barrier to economic development. So what’s the story of how this deadly disease comes to infect humans, and why is it such a serious problem in tropical parts of the world?

        In the blood of an infected person, the Plasmodium protozoan parasites that cause malaria are just waiting for a mosquito to bite their human host; in this way, they will be borne to other potential carriers. The young female Anopheles mosquito lands and bites the infected individual, piercing the skin with its pointed proboscis, before sucking up a blood meal. The quantity of blood ingested, though small, contains the microscopic malaria parasites. The mosquito is now infective.

        Roughly a week later, hunger comes knocking at the mosquito’s door once more, and the whining winged insect goes in search of another blood meal. When it gets it, the malaria parasites will have infected a new individual. How? In the mosquito’s gut, the parasites fertilise and sexually recombine before migrating through their host’s body to its salivary glands. There, they mix with saliva ready to be injected into the person bitten through its flying vector’s syringe-like proboscis.
        In the newly bitten person, the parasites quickly enter the bloodstream and migrate to the liver, beginning to multiply asexually within 30 minutes. Once in the liver, the parasites infect, then rupture their host cells, escaping undetected back into the bloodstream wrapped in a clever disguise: the cell membrane of infected host liver cells. After a week or two, the parasites begin to infect red blood cells, where they multiply again and bust out in waves to invade fresh red blood cells.

        The parasites multiplying in red blood cells brings on symptoms of anaemia like light-headedness and shortness of breath, plus other symptoms including chills, vomiting and waves of fever. In severe cases, coma and even death may follow, while children especially are vulnerable to brain damage. The lethal P. falciparum parasite makes infected blood cells stick to blood vessel walls to prevent their being destroyed in the spleen, which can cause fatal blockages to major organs

        Yet the malaria parasite is more or less protected from attack by the body’s immune system due to the fact that it inhabits the liver and blood cells and so is relatively invisible to immune surveillance. Even when gluing red blood cells, P. falciparum does not serve as a good target because, like a thief changing disguises or a spy with multiple passports, the parasite switches between a broad repertoire of surface adhesive proteins, thus staying a step ahead of the body’s pursuing defences.

        Safe inside the blood of the human carrier, the larger life cycle of the malaria parasite is set to start again. It only takes a mosquito freshly hatched from the pupal stage of its own life cycle to take a blood meal. Most adults in endemic areas have a degree of recurring long-term infection – as well as partial immunity – aiding the spread of the disease. Meanwhile, those affected by severe malaria can suffer consequences ranging from enlarged spleen or liver to kidney failure or worse.
        How can this harbinger of death be fought? Preventative drugs are often too costly and impractical for the poor in endemic areas, and the parasites have become resistant to many anti-malarial drugs – meaning in some places only a few drugs remain effective medicines. Malaria transmission is reduced by mosquito nets and insect repellents as well as mosquito control measures like spraying insecticides in houses and draining standing water, but again such steps are often unaffordable.
        Until one of the many malaria vaccines in development in proven effective and become available, increased bite protection and mosquito control will be needed to keep the major world problem that is malaria in check.

        ISLAMIC SCIENTIST:
        HADITH REVEALED CURE FOR AIDS
        ”If a fly falls into your drink, you should dip it in the drink’
        Published: 11/13/2008 at 11:40 PM
        An Islamic scientist claim Islam’s prophet Muhammad revealed the cure for AIDS, according to the Middle East Media Research Institute.
        Hamas TV scientist Ahmad Al-Muzain says Bayer, the German drug giant that developed aspirin, got its treatment for AIDS from “Prophet Muahmmad’s Hadith About the Wings of Flies.”
        Al-Muzain, a Palestinian expert on “Quranic science,” said during a program aired on Al-Aqsa Television Sept. 19 that the German company only confirmed what already had been revealed by Muhammad.
        Video of the statements is available on the website of MEMRI, which monitors Middle East media outlets and interprets their reports.
        “The prophet Muhammad said, ‘If a fly falls into your drink, you should dip it in the drink, and then dispose of the fly – because one of its wings bears a disease, and the other bears the cure.’” Al-Muzain is quoted saying.
        Hadith are oral traditions of the words and deeds of Muhammad.
        “This hadith was included in the Al-Bukhari collection,” Al-Musain said. “This hadith makes it absolutely clear that the Prophet Muhammad confirmed a clear scientific fact: If a fly falls into a vessel – before a person drinks from this vessel, he should dip the fly in his drink, before disposing of it. Then he should drink the beverage, because it won’t do him any harm. Why? Because one of the fly’s wings bears the disease, and the other one bears the cure.”
        The scientist said, “In Germany, the church paid a very large sum of money to two scientists to disprove this hadith. Since this hadith appears in the Al-Bukhari collection, we cannot claim that it is unreliable or anything, and so they thought that if they could prove that this hadith contradicts science, they would be dealing a devastating blow to Islam.”
        Al-Muzain continued, “The scientists took samples from the wings of flies, and began to examine them, analyze them, and take samples from their surface, in order to expose what existed on each wing. The devastating result constituted a slap in the face. The truth was devastating, and it backfired on them. The two scientists reached an astounding conclusion. They said that on one of its wings, the fly carries a huge amount of different types of bacteria, which adhere to it when it lands on rotting pieces of food that it eats. As for the other wing, Allah has given the fly the great ability to carry antidotes to these microbes.”
        Then he said Bayer “learned about this study, it derived great benefit from it. It established biological breeding farms, where they raised flies and extracted antibiotics from their wings – the strongest antibiotics in the whole world.”
        “This antibiotic was made into a course of five pills, which is given to the patients, and it is used – believe it or not, my brothers – to treat AIDS patients. … How did they discover it? From this hadith,” he said.
        “The only logical conclusion is that this science was revealed to the Prophet Muhammad by the Creator,” he said.
        Several blogs carried reactions to the statements, including the Weaselzippers site.
        They included:
        • Does this make fly swatters “un-Islamic” cause if it does, I’m stocking up tonight.
        • You got to give it to these Islamic scholars – they are pretty darn funny when they’re serious.
        • At best, this fly business is an allegory of folk and traditional medicines – common knowledge that everyone already knew and knows today.
        • So next time I catch an illness I’m supposed to swat a fly, cut it in half and eat it? I understand but … which side has the antidote and should I follow it up with a glass of camel urine to increase its healing properties? I can’t stop marveling at this logic! Its absolutely fascinating!!

        THE PROPHET’S SAYINGS
        http://www.answering-christianity.com.
        QuranSearchCom@yahoo.com

        Prophet Muhammad, peace be upon him, made a remarkable statement about the flies carrying antidotes:
        Narrated Abu Huraira: “Allah’s Apostle said, “If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it) i e. the treatment for that disease.” (Translation of Sahih Bukhari, Volume 7, Book 71, Number 673)”
        Narrated Abu Huraira: “The Prophet said “If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.” (Translation of Sahih Bukhari, Volume 4, Book 54, Number 537)”
        Article #1:
        The new buzz on antibiotics
        Tuesday, 1 October 2002 Danny Kingsley – ABC Science Online
        Ugly but useful: The sheep blowfly
        is one of the fly species that might
        provide humans with new
        antibiotics. (Pic: BioTrack.)
        Related Stories
        • Scientists to squeeze antibiotics out of sea sponge, Science Online, 04 Oct 2000
        • Oz fungi screened for new antibiotics, Science Online, 06 Nov 2008
        • Space to grow antibiotics, Science Online, 06 Nov 2008
        The surface of flies is the last place you would expect to find antibiotics, yet that is exactly where a team of Australian researchers is concentrating their efforts.
        Working on the theory that flies must have remarkable antimicrobial defences to survive rotting dung, meat and fruit, the team at the Department of Biological Sciences, Macquarie University, set out to identify those antibacterial properties manifesting at different stages of a fly’s development.
        “Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no-one has looked before,” said Ms Joanne Clarke, who presented the group’s findings at the Australian Society for Microbiology Conference in Melbourne this week. The project is part of her PhD thesis.
        The scientists tested four different species of fly: a house fly, a sheep blowfly, a vinegar fruit fly and the control, a Queensland fruit fly which lays its eggs in fresh fruit. These larvae do not need as much antibacterial compound because they do not come into contact with as much bacteria.
        Flies go through the life stages of larvae and pupae before becoming adults. In the pupae stage, the fly is encased in a protective casing and does not feed. “We predicted they would not produce many antibiotics,” said Ms Clarke.
        They did not. However the larvae all showed antibacterial properties (except that of the Queensland fruit fly control).
        As did all the adult fly species, including the Queensland fruit fly (which at this point requires antibacterial protection because it has contact with other flies and is mobile).
        Such properties were present on the fly surface in all four species, although antibacterial properties occur in the gut as well. “You find activity in both places,” said Ms Clarke.
        “The reason we concentrated on the surface is because it is a simpler extraction.”
        The antibiotic material is extracted by drowning the flies in ethanol, then running the mixture through a filter to obtain the crude extract.
        When this was placed in a solution with various bacteria including E.coli, Golden Staph, Candida (a yeast) and a common hospital pathogen, antibiotic action was observed every time.
        “We are now trying to identify the specific antibacterial compounds,” said Ms Clarke. Ultimately these will be chemically synthesised.
        Because the compounds are not from bacteria, any genes conferring resistance to them may not be as easily transferred into pathogens. It is hoped this new form of antibiotics will have a longer effective therapeutic life.
        Article #2:

        From http://www.ncbi.nlm.nih.gov/pubmed/15462958: (Another official Government web site)

        Antibacterial action of Myiasis-causing flies.
        Erdmann GR.
        Department of Pharmacy Practice, College of Pharmacy, University of Minnesota, Minneapolis, MN 55455, USA.
        Some species of calliphorid blowflies lay their eggs in wounds; their larvae develop by feeding on the tissue, and the infection is known as myiasis or fly-strike. But wounds, from whatever cause, are frequently contaminated with bacteria – many o f which can spread in the bloodstream causing septicaemia and/or toxaemia. For example, wound contamination with Clostridium welchii – leading to ‘gas gangrene’ – was a frequent cause of death amongst battlefield casualties. It is from such situations that early observations were made on the beneficial effect of some blowfly larvae in limiting the bacterial infection of wounds. Indeed, some military surgeons would deliberately infest wounds with blowfly maggots in order to prevent bacterial complications. Now, a century or two later, the search for new antibiotics had led researchers back to these early observations, and in this article, Gory Erdmann describes progress in understanding the antibacterial action of blowfly maggots.
        PMID: 15462958 [PubMed]
        Article #3:
        “Drosophila males transfer antibacterial proteins from their accessory gland and ejaculatory duct to their mates Purchase the full-text article

        References and further reading may be available for this article. To view references and further reading you must purchase this article.

        O. Lung1, a, L. Kuoa and M.F. WolfnerCorresponding Author Contact Information, a, E-mail The Corresponding Author

        Department of Molecular Biology and Genetics, Cornell University, Ithaca, NY 14853, USA

        Received 7 July 2000;
        accepted 25 October 2000.
        Available online 8 March 2001.
        Abstract
        The male fruitfly, Drosophila melanogaster, transfers to his mate proteins that increase his reproductive success by causing changes in her behavior and physiology. Here we show that among the transferred proteins are ones with antibacterial activity. We performed Escherichia coli overlay assays of native PAGE or renatured SDS–PAGE of reproductive tissue extracts of wild-type or transgenic males deficient in accessory gland function. We detected a 28 kDa male accessory gland-derived protein and two ejaculatory duct-derived proteins all with antibacterial activity. Based on its gel mobility and tissue of synthesis, one of the ejaculatory duct proteins is likely to be andropin, a previously-reported 6 kDa antibacterial peptide. All three proteins are transferred to females during mating. Therefore, they could assist in protecting the male’s reproductive tract and, after transfer to the female, the female’s reproductive tract or eggs against bacterial infection. Since seminal fluid proteins are transferred before the sperm, these antibacterial proteins may also protect sperm from bacterial infection.

        Keywords: Antibacterial; Antimicrobial; Reproduction; Seminal fluid; Andropin” (Source)
        Article #4:
        “Brazilian Journal of Microbiology
        Print version ISSN 1517-8382
        Braz. J. Microbiol. vol.39 no.2 São Paulo Apr./June 2008
        doi: 10.1590/S1517-83822008000200035
        VETERINARY MICROBIOLOGY
        Antibacterial activities of multi drug resistant Myroides odoratimimus bacteria isolated from adult flesh flies (Diptera: Sarcophagidae) are independent of metallo beta-lactamase gene” (Source)
        Renowned Islamic Scholars state that the Prophet made errors in the past:
        First of all, I would like to recommend visiting the following site from Islamic Awareness which goes in depth about the history and compilation of the Hadiths: http://www.islamic-awareness.org/Hadith/.
        Now as to the errors, we read in http://www.islam-qa.com/en/ref/7208 the following verdict:
        “With regard to worldly matters: this happened to the Messenger of Allaah (peace and blessings of Allaah be upon him). With regard to agriculture, medicine, carpentry, etc., he was like all other people. Allaah did not tell us that he was sent to us as a businessman or a farmer or a carpenter or a doctor. His mistakes in these fields are quite natural and do not impact on his Message at all.”
        Many other statements from renowned Muslim scholars, of both old and current ones, exist in the article.
        Personally, I only give my 100% of trust to the Noble Quran, because it is from Allah Almighty. Everything else is prone to containing errors and does contain errors. The Noble Quran is the one and only Book that contains no errors, and this is no mere statement from me. Science today has confirmed over and over and over that the Quran’s Scientific Statements are indeed in perfect harmony with Science.
        For great details, please visit: The Overwhelming Scientific Miracles in the Noble Quran section to see the 10s of the confirmed Scientific Miracles that only science today could confirm, and which their knowledge was not known to man 1,500 years ago.
        So what am I saying?
        What I am saying is that when we hear a Scientific Hadith (Saying) from the Prophet of Islam, peace be upon him, we have to be very careful to not give it 100% of full trust and credibility due to the following reasons:
        1- The Prophet did make errors in the past in some scientific fields as the scholars in the above article stated.
        2- The Prophet was not Allah Almighty.
        3- The Prophet at the end of the day was only a mere human, who happened to be Righteous enough to be Chosen by Allah Almighty to be His Messenger to us, Mankind. While this certainly makes the Prophet better than all of us, but at the end of the day, it still doesn’t make him a scientist. He still remains a mere human who knew some things and was ignorant about other things, just like all of us. Only Allah Almighty Knows all things.
        • Note: To those Christians who believe that Jesus Christ was GOD Almighty Himself, Jesus too made scientific blunders during his ministry. Please visit: The Scientific Absurdities in the Bible for great details. This is far worse to Christianity than it is to Islam, because while we do not consider Prophet Muhammad as the Creator of the Universe, but the polytheist trinitarian pagans do with Jesus Christ. Therefore, their entire polytheistic and paganistic faith would crumble into devastation when pointing out even an obvious and irrefutable single scientific blunder by Jesus Christ. This is indisputably true!
        4- The Hadiths (Sayings) of the Prophet were officially compiled in the authenticated volumes, or the Sahih Volumes, around 200 years after his death. This means that it is quite possible, and highly probable, that many Hadiths that we have today are not in their original forms. They had been altered, either intentionally or unintentionally.
        • Note: Much of the writings of the Hadiths’ volumes were also written by the scholars’ students and their students. So definitely, the transmissions were prone to error, and they do contain errors. So if there is a scientific error in a given Hadith, it may not necessarily be from the Prophet. The Prophet could be innocent from the error.
        5- There are 9 main Sunni Hadiths’ volumes (كتب السنة التسعة), and many others that are considered less authentic and trustworthy. These nine volumes are:
        4- The Hadith of the fly is not a Mutawatir one:
        The Hadith of the fly is not a Mutawatir one. This can be verified in this link. We have no way of knowing the original words of the Prophet in this Hadith. But however, since we see great scientific evidence, from the articles that I’ve quoted above, that seem to go in almost perfect harmony with the Prophet’s Hadith, then I believe that we have strong evidence that suggests that the Prophet did indeed say this Hadith, since the knowledge about the flies carrying antidotes or anti-bacterials or anti-biotics was definitely not known to man, 1,500 years ago.
        However, I am not sure about the dipping the fly in the drink part. I am not sure if this is scientifically right or wrong. I mean, if the fly is carrying malaria or some other disease on its body, then certainly dipping the fly in the drink or food will bring the disease to it. And if we do this with multiple or many infested flies, then we will have a big health problem. So, I am not sure if the dipping part is scientifically accurate or not. However, it is quite possible that this part was added by some latter narrator. It is possible that the Prophet said something along this line:
        “Allah Almighty Created the fly with many wonders in it, one of which that it carries both the disease and the cure of that disease under its wings.”
        The Prophet might’ve said it after Allah Almighty Revealed the Miracle of the fly’s digestive system in the Noble Quran. And it is possible that some people thought that why not dip the fly into our foods and drinks to get those cures. I am only speculating here, but I hope that you see that since the Hadith is an Ahaad one, then it is not possible to know what exactly the Prophet said, verbatim.
        5- Conclusion:
        Science has confirmed that the fly does indeed carry antidote, and it does have useful functions that the human-body could greatly benefit from, such as the soldiers who used flies’ larvae to prevent bacterial infections.
        The Hadiths above have a great deal of agreement with Science, and their knowledge was not known to man, 1,500 years ago. But however, there seems to be a questionable part about whether or not dipping a fly into the food could actually bring harm more than good.
        Allah Almighty certainly always Knows best.
        THE QUESTION EVERY MOHAMMEDAN MUST ANSWER:

        DO MOHAMMEDANS BELIEVE IN SANTA?

        SANTA HAS HIS RUDOLPH
        &
        MUHAMMAD HAD HIS BURAQ

        AIR BURAQ

        Buraq The Red Nosed Donkey

        Buraq, the red-nosed Donkey
        had a very shiny nose
        and if you ever saw it
        you would even say it glows.

        All of the other Donkeys
        used to laugh and call him names
        They never let poor Buraq
        play in any Donkey games.

        Then one foggy Ramadan eve
        Muhammad came to say:
        “Buraq with your nose so bright,
        won’t you guide me to Heaven tonight?”

        Then all the Donkeys loved him
        as they shouted out with glee,
        Buraq the red-nosed Donkey,
        you’ll go down in history!

        MUHAMMAD’S NIGHT JOURNEY

        No Muslim can deny the importance of Mohammed’s night journey in Islam, because this trip determined the Islamic rituals of praying five times a day, and performing ablution – or washing before prayer. In other words Mohammed’s night journey should impact the lives of 1.5 billion Muslims all over the world – five times – each and every day.

        Qur’an, sura 17.1

        “Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things)”.

        Mohammed’s alleged overnight trip covered the 1,000 miles from Mecca to Jerusalem, a trip to heaven, and a return to Mecca by morning, and is described in part as follows:

        Sahih Muslim, Book 001, Number 0309:
        It is narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: I was brought al-Buraq Who is an animal white and long, larger than a donkey but smaller than a mule, who would place his hoof a distance equal to the range of vision. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then tethered it to the ring used by the prophets. I entered the mosque and prayed two rak’ahs in it, and then came out and Gabriel brought me a vessel of wine and a vessel of milk.

        So Mohammed flew on al-Buraq to the temple in Jerusalem, tied it up to a ring “the prophets” had used in the past, and went on in to the Temple to pray. Because of the fantastic nature of Mohammed’s claims, some 21st century Muslims try to suggest that this was a vision or dream, but according to perhaps the most highly regarded historian of Islam:

        Sahih al-Bukhari, Volume 5, Book 58, Number 228:
        Narrated Ibn ‘Abbas:
        The sights which Allah’s Apostle was shown on the Night Journey when he was taken to Bait-ul-Maqdis (i.e. Jerusalem) were actual sights, (not dreams). And the Cursed Tree (mentioned) in the Quran is the tree of Zaqqum (itself).

        Additionally, the rock enshrined in the Dome of the Rock on the temple mount, is supposed to be where Mohammed and Baraq launched from, for the leg of the trip to heaven. So it would be untenable to suggest that Mohammed’s journey was a dream or vision, while at the same time claiming that he launched from a very much physical and tangible rock, on the temple mount.

        Doubtless there were many skeptics when Mohammed recounted the details of his trip the morning after his night journey on the flying animal. As Dr. Rafat Amari points out in the introduction to “Islam: In Light of History”, Abu Bakar (the first assistant of Mohammed who became his first Caliph) confirmed Mohammed’s descriptions of the temple he had visited, because Abu Baker claimed he had once taken a journey to Jerusalem and had seen the temple himself, and remembered it to be just as Mohammed had described it.

        There is, however, a little difficulty with their accounts. The temple had been torn down over 500 years before their claims of personal visits to it. Indeed if Mohammed had actually hitched his flying animal anywhere near where the temple had been, as he claimed “the prophets” had hitched theirs, at the time in history that his night flight is supposed to have occurred, he would have found that the temple mount was being used as a garbage dump. The Muslim’s own Caliph Omar would have observed this when he marched into Jerusalem in 639 AD, not very many years after Mohammed offered his account detailed above.

        While Mohammed and Bakr didn’t need to be concerned about their largely illiterate followers traveling the 1,000 miles from Mecca to Jerusalem, to scrutinize their accounts, what excuse do today’s Muslims have in this 21st century information age?

        “In light of all this, we ask the following questions:

        * What Temple did Muhammad visit, enter and pray at before ascending to heaven?
        * Seeing that the Quran mentions a journey to a Mosque that did not exist during the lifetime of Muhammad, how can you consider the Quran to be 100% the word of God?
        * In light of the fact that both the Quran and the Islamic traditions contain this historical error, how can you trust either source to provide you with reliable information on the life of Muhammad and the first Muslims?
        * Does not the fact that the Quran mentions a Mosque which was only erected in AD 691 prove that there were Muslims who unashamedly and deceitfully added stories to the Quranic text and passed them off as revelation from God?
        * If you cannot find an answer to this historical problem within the Quran, why do you still remain a Muslim?”

        FLYING ANIMALS

        Flying camels, or baraqs, were nothing new to Islamic tradition. It was how they explained away the transportation impossibilities that resulted from the fictional history the Islamic “historians” had created.

        For example it was one of these mythical flying camels that enabled Abraham to pay visits to his son Ishmael in Mecca, a 1000 miles away. Islamic tradition also holds that it was a Baraq that enabled Ishmael to attend his father Abraham’s funeral in Hebron. Are we beginning to get the picture? Any time the thousand miles between Mecca and Israel presented the obvious geographical impossibility, of any suggestion of Abraham or Ishmael ever having been in Mecca, simply break out the flying camel! Hmmm

        But then the flying camel wasn’t invented by Muslim historians but had been in mythology from long before. It was utilized in Persian Zoroastrian mythology.

        Quoting Dr. Amari

        “The Pahlavi Texts of the book of Dinkard are Zoroastrian canonical comments on the Avesta, considered part of the Zoroastrian scriptures. It mentioned KaiKhusrois, a mythological prophet who transformed Vae, the god of the air, into the shape of a camel. He then mounted him and went where the immortal mythological Persians dwelt.”

        Indeed, when combined with the “Mecca” page, what we learn is that every Muslim on earth, bows toward and is supposed to travel to and circumambulate, the very same black stone moon god idol, that the pagans bowed toward and circumambulated before Mohammed. Now we learn that the reason that Muslims bow toward that black stone idol five times a day, and wash before doing so, is because Mohammed claimed to have taken a trip on a flying animal. Beyond the obvious questions about flying animals, that even an 8 year old might ask, Mohammed’s visit to and prayer in a temple, is also shown to be a physical impossibility. Some suggest it was a reference to the mosque that was built on the temple mount, but no “prophets” ever tied camels up to that mosque, let alone that it wasn’t built until 685 AD, long after Mohammed was dead and buried.

        The real reason Muslims pray five times a day and perform ablution, is likely because Mohammed became deeply involved in the second century occult cult of the Sabians, by way of four of his relatives. This cult apparently had so much influence over Mohammed’s daily life, that some in his own tribe referred to him as “the Sabian”. In the Quran Mohammed lists Sabians right alongside Christians and Jews.

        Qur’an, surah 2:62

        “Those who believe (in the Qur’an), and those who follow the Jewish (scriptures), and the Christians and the sabians,- any who believe in Allah and the Last Day…”

        Qur’an, surah 5:69

        “Those who believe (in the Qur’an), those who follow the Jewish (scriptures), and the sabians and the Christians…”

        And guess what?

        The occult Sabian cult prayed five times a day and performed ablution.

        Excerpt from “Occultism in the family of Mohammed”

        “Waraqa was one of the founders of the group called Ahnaf. In the first narration of the life of Mohammed, written by Ibn Hisham in the 8th century A.D., we read:

        The Honafa’, or Ahnaf, was a small group started when four Sabians at Mecca agreed. Those four were Zayd bin Amru bin Nafil, Waraqa bin Naufal, Ubaydullah bin Jahsh, and Uthman Bin al-Huwayrith.[xxxi][31]

        The four founders of Ahnaf were all related to Mohammed. They were descendants of Loayy, one of Mohammed’s ancestors. Furthermore, Waraqa bin Naufal and Uthman Bin al-Huwayrith were cousins of Khadijah. We know this from Mohammed’s genealogy presented by Ibn Hisham.[xxxii][32] Ubaydullah Bin Jahsh was a maternal cousin to Mohammed. Mohammed married his widow, Um Habibeh. All this reveals the close connection between Mohammed and the founders of the group.”

        Before fundamental, Quran and Hadith following – true Muslims – received Western financing through oil purchase to expand their murder of innocent non-Muslims all around the world – with 2 million killed in the Sudan alone by the Islamic beast during this Islamic Second Jihad – the only thing I would have likely recalled knowing about Arabia would have been what I learned as a child. This would include stories like Aladdin’s lamp from which a genie emerged when it was rubbed, and Ali Baba and his magic flying carpet. Interesting now in adulthood to learn about Mohammed’s night flight that 1.5 billion people are not only expected to believe, but also to follow, five times a day.

        THE NATURE OF MUHAMMAD’S PROPHETIC EXPERIENCE
        AL-MI’RAJ: THE ALLEGED ASCENT TO HEAVEN.
        1. The Story of the Mi’raj in the Hadith.
        One of the most famous Islamic monuments in the world is the Dome of the Rock which stands on the site of the original Jewish Temple in Jerusalem. It is the third-holiest in the Muslim world after the Ka’aba in Mecca and Prophet’s Mosque in Medina and commemorates the alleged occasion of Muhammad’s ascent through the seven heavens to the very presence of Allah. It stands above the rock from which Muhammad is believed to have ascended to heaven. The narrative of this ascent is recorded in all the major works of Hadith in some detail, but there is only one verse in the Qur’an openly refer ring to the incident and in a limited context at that.
        The traditions basically report that Muhammad was asleep one night towards the end of his prophetic course in Mecca when he was wakened by the angel Gabriel who cleansed his heart before bidding him alight on a strange angelic beast named Buraq. Muhammad is alleged to have said:
        I was brought al-Burg who is an animal white and long, larger than a donkey but smaller than a mule, who would place his hoof at a distance equal to the range of vision. I mounted it and came to the Temple (Bait-ul Maqdis in Jerusalem), then tethered it to the ring used by the prophets. (Sahih Muslim, Vol. 1, p. 101).
        Some traditions hold that the creature had a horse’s body and angel’s head and that it also had a peacock’s tail. It is thus represented in most Islamic paintings of the event. The journey from Mecca to Jerusalem is known as al-Isra, “the night journey”. At Jerusalem Muhammad was tested in the following way by Gabriel (some traditions place this test during the ascent itself):
        Allah’s Apostle was presented with two cups, one containing wine and the other milk on the night of his night journey at Jerusalem. He looked at it and took the milk. Gabriel said, “Thanks to Allah Who guided you to the Fitra (i.e. Islam); if you had taken the wine, your followers would have gone astray”. (Sahih al-Bukhari, Vol. 6, p. 196).
        After this began al-Mi’raj, “the ascent”. Muhammad passed the sea of kawthar, literally the sea of “abundance” (the word is found only once in the Qur’an in Surah 108.1), and then met various prophets, from Adam to Abraham, as well as a variety of angels as he passed through the seven heavens. After this Gabriel took him to the heavenly lote-tree on the boundary of the heavens before the throne of Allah.
        Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the lote-tree of the utmost boundary). Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, “This is the lote-tree of the utmost boundary”. (Sahih al-Bukhari, Vol. 5, p. 147).
        This famous tree, as-sidratul-muntaha, is also mentioned twice in the passage in Surah 53 describing the second vision Muhammad had of Gabriel (Surah 53.14,16) where he also saw the angel ‘inda sidrah, “near the lote-tree”. Gabriel and Buraq could go no further but Muhammad went on to the presence of Allah where he was commanded to order the Muslims to pray fifty times a day:
        Then Allah enjoined fifty prayers on my followers. When I returned with this order of Allah, I passed by Moses who asked me, “What has Allah enjoined on your followers?” I replied, “He has enjoined fifty prayers on them”. Moses said “Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it”. (Sahih al-Bukhari, Vol. 1, p. 213).
        Muhammad allegedly went back and forth between Allah and Moses till the prayers were reduced to five per day. Moses then told him to seek yet a further reduction but Muhammad stopped at this point and answered Moses:
        I replied that I had been back to my Lord and asked him to reduce the number until I was ashamed, and I would not do it again. (Ibn Ishaq, Sirat Rasulullah, p. 187).
        Allah then said whoever observed the five times of prayer daily would receive the reward of fifty prayers. Muhammad then saw some of the delights of paradise as he returned to Gabriel and Buraq and then beheld the torments of the damned before going back to his bed in Mecca that same night. This, briefly, is the narrative of the ascent.
        2. The Night Journey in the Qur’an.
        As said already, the Qur’an has only one direct reference to this whole episode and it is found in this verse:
        Glory to (God) Who did take His Servant for a Journey by night from the Sacred Mosque to the Farthest Mosque whose precincts We did bless, – in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). Surah 17.1
        The “Sacred Mosque” (al-masjidul-haram) is interpreted to be the Ka’aba at Mecca and the “Farthest Mosque” (al-masjidul- aqsa) the Temple at Jerusalem (also referred to as al-baitul- muqaddas – the “holy house”). The great mosque which presently stands next to the Dome of the Rock is accordingly known today as the “al-Aqsa” mosque.
        The verse is somewhat vague as it refers only to “signs” that Allah would show him. What is important, however, is the fact that the verse refers purely to the “journey by night” (asra), from Mecca to Jerusalem, and makes no mention of the ascent through the heavens (mi’raj) at all. Indeed the Qur’an nowhere directly refers to nor outlines the supposed ascent – a striking omission if it was a genuine experience. Some Muslim commentators have sought allusions to it elsewhere in the Qur’an but the passages quoted are too weak to be relied on with any certainty.
        Those who know how large a part the Miraj, or miraculous journey on the Borak, bears in popular conceptions of Mohammedanism will learn with surprise, if they have not gone much into the matter, that there is only one passage in the Koran which can be tortured into an allusion to the journey to heaven. (Bosworth Smith, Mohammed and Mohammedanism, p. 186).
        There are some who say that the vision referred to in Surah 53.6-18 (see page 100) refers to the Mi’raj, but we have already seen that Muhammad recited this very Surah at the time of the first emigration to Abyssinia, and the passage must therefore refer to one of the very early visions as the Mi’raj is only said to have taken place some years later just before the Hijrah. Another hadith supports this conclusion by identifying this passage more clearly:
        Masruq reported: I said to Aisha: What about the words of Allah: Then he drew nigh and came down, so he was at a distance of two bows or closer still . . . (53.8-10)? She said: It implies Gabriel. He used to come to him in the shape of men; but he came at this time in his true form and blocked up the horizon of the sky. (Sahih Muslim, Vol. 1, p. 112).
        The occasion Ayishah records is plainly identified as one of those where Muhammad had a vision of the approaching angel in the sky rather than a manifestation of the angel during their ascent through the heavens. If the verse had referred to the Mi’raj, Ayishah would have surely mentioned the fact, but it patently refers to an independent occasion.
        Furthermore the narratives in the Hadith expose a glaring anachronism. After proclaiming that he had been to Jerusalem Muhammad was allegedly asked to describe the Temple. He is said to have replied:
        I stood at al-Hijr, visualised Bayt al-Muqaddas and described its signs. Some of them said: How many doors are there in that mosque? I had not counted them so I began to look at it and counted them one by one and gave them information concerning them. (Ibn Sa’d, Kitab al-Tabaqat al-Kabir, Vol. 1, p. 248).
        Another tradition states that when the Qurayah disbelieved him, Muhammad answered “Allah lifted me before Bait-ul-Maqdis and I began to narrate to them (the Quraish of Mecca) its signs while I was in fact looking at it” (Sahih Muslim, Vol. 1, p. 109). There is a real problem here for the structure had been destroyed more than five hundred years earlier and the site at that time had become a rubbish-dump and was so discovered by Umar when he conquered Jerusalem some years later. It cannot be said that Muhammad saw a vision of the Temple as it had been before it was destroyed for the Quraysh were asking him to describe contemporary Jerusalem as he saw it that very night. How could he have counted the doors of a building that no longer existed?
        The whole story of the Mi’raj as found in the Hadith may well be a pure fiction, a conclusion that will be reinforced through a study of its sources shortly. Here let it be said that it is not at all certain that Muhammad ever claimed that he actually ascended to heaven. It is possible that he merely related a striking dream, which he took as a vision, in which he imagined his journey to Jerusalem. Al-Hasan reported:
        One of Abu Bakr’s family told me that Aisha, the Prophet’s wife, used to say: “The apostle’s body remained where it was but God removed his spirit by night”. (Ibn Ishaq, Sirat Rasulullah, p. 183).
        These words clearly teach that Muhammad never left his apartment the whole night. Furthermore the Qur’an plainly restricts the journey to the Isra as we have seen. It is probable that what was originally nothing more than a dream of a journey to Jerusalem has been transformed into an actual physical event which was followed by an ascent through the heavens to the throne of Allah himself.
        The suggestion that even the Isra was only a dream is strengthened by the fact that the anachronism appearing in the Hadith is also found in the Qur’an for the latter also states that Muhammad was taken to the Temple in Jerusalem in Surah 17.1 quoted above. Although the Qur’an does not refer to the baitul-muqaddas but only to the masjidul-aqsa, it is clear that the same shrine is intended as the Qur’an in the same way describes the baitullah, the Ka’aba in Mecca, as the masjidul-haram. Furthermore the context establishes this interpretation for, only a few verses later, the Qur’an actually records the destruction of the second Temple in Jerusalem and here simply describes it as al-masjid (Surah 17.7 – the word today is only used of a Muslim mosque but in the Qur’an it is commonly used for any holy sanctuary).
        Although Muhammad obviously knew of the destruction of the second Temple, it seems he believed that it had been rebuilt like the first one. The fact that he first chose Jerusalem as his qiblah before turning to the masjidul-haram in Mecca adds considerable weight to this suggestion for he would hardly have chosen the former if he had known that no masjidul-aqsa stood on the site at that time, where the mosque of this name now stands, but only a compost heap.
        It seems appropriate to conclude that the experience Muhammad had was really only a dream which characterised his illusions about Jerusalem, and that the whole story of the Mi’raj is accordingly nothing more than a mythical fantasy imaginatively built upon it.
        3. A Literal Event or a Mystical Experience?
        Orthodox Muslims hold that the Mi’raj was a literal, bodily ascent to heaven, but others have suggested that it was purely a mystical experience. The distinction goes back to the early days of Islam and is summarised in the following quote:
        The belief in the Ascension of the Prophet is general in Islam. Whilst the Asha’ri and the patristic sects believe that the Prophet was bodily carried up from earth to heaven, the Rationalists hold that it was a spiritual exaltation, that it represented the uplifting of the soul by stages until it was brought into absolute communion with the Universal Soul. (Ali, The Spirit of Islam, p. 447).
        To this day those who believe that Muhammad actually went up to heaven and back remain overwhelmingly in the majority and the event is commemorated once a year during the lailatul-mi’raj, “the night of the ascension”, which falls on the 27th night of the Islamic month of Rajab. In more recent times, however, prominent Muslim authors have rejected the possibility of a physical ascent and have offered an assortment of alternative spiritual interpretations.
        Now, it is agreed by all that Muhammad’s Ascension was a matter of seconds or minutes instead of being days, months or years, and the words used for it by all biographers is Miraj, the same as used by God for the ascension of the angels or spirits who have no bodies . . . The Miraj is nothing but Inspiration or Revelation raised in degrees. (Sarwar, Muhammad: the Holy Prophet, pp. 119, 122).
        Since “faith” is an abstract concept, it is obvious that the Prophet himself regarded this prelude to the Ascension (the cleansing of his heart) – and therefore the Ascension itself and, ipso facto, the Night Journey to Jerusalem – as purely spiritual experiences. But whereas there is no cogent reason to believe in a “bodily” Night Journey and Ascension, there is, on the other hand, no reason to doubt the objective reality of this event. (Asad, The Message of the Qur’an, p. 997).
        Haykal has a novel view – he alleges that the discoveries of modern science, e.g. the reproduction of images on television and voices on radios, etc., proves that forces of nature can be transferred from one place to another, and so concludes:
        “In our modern age, science confirms the possibility of a spiritual Isra’ and Mi’raj . . . Strong and powerful spirits such as Muhammad’s are perfectly capable of being carried in one night from Makkah to Jerusalem and of being shown God’s signs” (The Life of Muhammad, p. 146).
        Quite what is meant by the latter statement, only the author can know. Nevertheless his interpretation is typical of modern attempts to cast the ascension into a mystical mould, reminiscent of the rationalistic interpretations of the “free-thinking” age of early Islam when similar attempts to explain the Mi’raj in rationalistic terms were made.
        In fact Haykal returns to the standpoint of the Mu’tazila, who also rejected the realistic understanding and denied that the ascent into heaven had occurred in the body. (Weasels, A Modern Arabic Biography of Muhammad, p. 84).
        The fanciful nature of the traditional story of the Mi’raj has made more educated Muslims realise that the orthodox interpretation is perhaps more consistent with the marvellous tales of the Arabian Nights than the world of reality. Even the early biographer Ibn Ishaq had his doubts about the narrative. In his introduction to the Sirat Rasulullah, Guillaume states:
        “In his account of the night journey to Jerusalem and the ascent into heaven he allows us to see the working of his mind. The story is everywhere hedged with reservations and terms suggesting caution to the reader” (p. xix).
        A famous biographer perhaps gets to the heart of the matter by suggesting that, as Muhammad was already looking northwards towards Medina for the future of his ministry and had decided to adopt Jerusalem as the qiblah, the imaginations of his mind by day probably became the fantasies of a dream by night: “The musings of the day reappeared in the slumbers of the night” (Muir, The Life of Mahomet, p. 117).
        At this stage we are bound to ask on what authority it may be suggested that the story of the Mi’raj, as recorded in all its details in the traditions, was purely a mythical adaptation of a simple dream. Did later scribes put it all together as a pious figment of their fertile imaginations? Not at all. Another modern Muslim author gives us a clear indication as to why much of it is an acute problem to recent scholars.
        The doctrine of a locomotive mi’raj or ‘Ascension’ developed by the orthodox (chiefly on the pattern of the Ascension of Jesus) and backed by Hadith is no more than a historical fiction whose material comea from various aourcea. (Rahman, Islam, p. 14).
        Let us now, in closing, examine these sources on which early traditionists relied for their details of the story.
        4. The Sources of the Alleged Ascent.
        Stories strikingly similar to the Mi’raj are found in various religious works predating the time of Muhammad and it is virtually certain that later scribes borrowed elements from these to create the story found in the Hadith.
        In these later narratives of the Mi’raj we find mythology unrestrained by any regard for reason or truth. We must now inquire what was the source from which the idea of this night journey of Muhammad was derived. (Tisdall, The Original Sources of the Qur’an, p. 225).
        Stobart refers to Surah 17.1 as Muhammad’s “simple account of what was probably only a dream prompted by his waking thoughts” and relieves him of responsibility for the fanciful narratives found in the Hadith:
        For the details of this revelation, with all its later embellishment of curious and extravagant fiction, drawn from the legends of the Haggidah, and the dreams of the Midrash and the Talmud, the prophet cannot, in fairness, be made responsible. (Stobart, Islam and its Founder, p. 141).
        Stobart refers to Jewish works where accounts similar to that of the Mi’raj are found, but perhaps the real origins of the Islamic account of Muhammad’s ascent to heaven are those stories found in Zoroastrian works which are strikingly parallel to the Mi’raj. Tisdall states that “The story may have incorporated elements from many quarters, but it seems to have been in the main based upon the account of the ascension of Arta Viraf contained in a Pahlavi book called ‘The Book of Arta Viraf”‘ (The Original Sources of the Qur’an, p. 226), where we find remarkable coincidences. Arta Viraf was a saintly priest who had a mi’raj of his own some four hundred years before the Hijrah:
        It is related that; when this young Arta Viraf was in a trance, his spirit ascended into the heavens under the guidance of an archangel named Sarosh, and passed from one storey to another, gradually ascending until he reached the presence of Ormazd himself. When Arta Viraf had thus beheld everything in the heavens and seen the happy state of their inhabitants, Ormazd commanded him to return to the earth as His messenger and to tell the Zoroastrians what he had seen. All his visions are fully related in the book which bears his name. (Tisdall, The Original Sources of the Qur’an, p. 227).
        There are numerous details in the narrative which correspond to those in the Hadith. Just as Gabriel guided Muhammad through the heavens, so Sarosh, one of the great Zoroastrian archangels, guided Arta Viraf. Likewise he came into the presence of Ormazd and visited paradise and hell as well.
        It is unnecessary to point out how great is the resemblance between all this and the Muhammadan legend of Muhammad’s Mi’raj. (Tisdall, The Original Sources of the Qur’an, p. 229).
        The Zoroastrians also teach that there is, in paradise, a marvellous tree called humaya in Pahlavi which corresponds closely to the sidrah, the lote-tree of Islam. Indeed the Zoroastrians even relate that their founder also passed through the heavens and visited hell.
        In the fabulous Zerdashtnama there is also an account of Zoroaster having ages before ascended to the heavens, after having received permission to visit hell, where he found Ahriman (the devil). (Tisdall, The Sources of Islam, p. 80).
        In his other book St. Clair-Tisdall comments that Ahriman, the Satan of Zoroastrianism, “closely corresponds with the Iblis of the Qur’an” (The Original Sources of the Qur’an, p. 230). It certainly seems that the whole account of the Mi’raj is a subtle adaptation done by Muslim divines sometime after the subjugation of Zoroastrian Persia during the Arab conquests in the early days of Islam.
        We may conclude that tradition has nonchalantly adorned the story of Muhammad’s dream with marvellous records of an ascent through the heavens. It is highly probable that Muhammad himself declared no more than that which we find in the Qur’an – that he had a vision or a dream in which he was carried to Jerusalem and there saw various signs. The isra of the Qur’an has been transformed into the mi’raj of the Hadith. In a very subjective way the former may well have been a vision or, more probably, a strange dream, but the latter does truly seem to be no more than a pious fiction drawn from the fables of other religious records and works.
        BURAQ THE WONDER HORSE IS DEAD

        I read it in the paper just about a week ago
        It was on the back page and not many Muslims know
        Boy it made me feel bad when I picked it up and read,
        Buraq the wonder horse is dead

        Oh we rode the heavenly trails together at the Friday morning mosque show
        The heavenly trails’ are gone now but it hurts to hear it said
        Buraq the wonder horse is dead

        My memory goes back to when I was a little kid
        We believed in everything that Buraq ever did
        Will our kids have a hero half as brave or half as strong
        Buarq the wonder horse is gone

        Oh we rode the heavenly trails together…
        We believed that Buarq was the fastest horse alive
        If he outrun the wind itself we never were surprised
        In my childhood memory full of boys grow into men
        Buraq the wonder rides again

        Oh we rode the sandy trails together…
        Buraq the wonder horse is gone

        AL ASRA (THE NIGHT JOURNEY)
        In the year 621 A.D., the eleventh year of the Prophet’s call, he experienced another spiritual event. The Prophet at the time was staying with his cousin, Hind, the daughter of his uncle Abu Talib. She was also known as Umm Hani.
        In a spiritual vision during the night, the Holy Prophet was transported from the Sacred Mosque in Mecca to the Prophet Solomon’s Temple at Jerusalem which was known to the Muslims as the Distant Mosque.
        This vision, although purely spiritual, was so vivid and realistic in its nature that the Holy Prophet could easily describe the city of Jerusalem and the Distant Mosque to the amazement of the disbelievers.

    • MOHAMMEDANS ARE THE GREATEST MORONS ON THE PLANET:

      QURAN: THE “HOLY BOOK” FOR PSYCHOPATHS

      CRUELTY IN QURAN

      Their retreat is the Fire. Whenever they desire to issue forth from thence, they are brought back thither. Unto them it is said: Taste the torment of the Fire which ye used to deny.–32:20
      1. Don’t bother warning the disbelievers. Allah has made it impossible for them to believe so that he can torture them forever after they die. 2:6-7
      2. Allah has sickened the hearts of disbelievers and increased their disease. He is a spiritual anti-doctor. 2:10
      3. If you try to compose a surah that is better than those in the Quran, and then fail, Allah will burn you forever if you in the fire that he has prepared for disbelievers, whose fuel is men and stones. 2:24
      4. Allah will shed human blood while angels praise him in heaven. (The angels question why Allah has to kill people; Allah says they’d understand if they knew everything like he does.) 2:30
      5. They who disbelieve, and deny Our revelations, such are rightful Peoples of the Fire. They will abide therein.” 2:39
      6. There will come a day when Allah will refuse all prayers and help no one. 2:48
      7. Allah brags about drowning the Egyptian army. 2:50
      8. “Whosoever hath done evil and his sin surroundeth him; such are rightful owners of the Fire.” 2:81
      9. Christians and Jews (who believe in only part of the Scripture), will suffer in this life and go to hell in the next. 2:85
      10. “They have incurred anger upon anger. For disbelievers is a shameful doom.” 90
      11. “For disbelievers is a painful doom.” 2:104
      12. Allah will make disbelievers’ lives miserable in this world and torture them forever after they die. 2:114
      13. “And thou wilt not be asked about the owners of hell-fire.” (They are the non-muslims.) 2:119
      14. Allah will leave the disbelievers alone for a while, but then he will compel them to the doom of Fire. 2:126
      15. The doom of the disbelievers will not be lightened. 2:162
      16. “On the day when they behold the doom and all their aims collapse with them … Allah is severe punishment!” 2:165-6
      17. They will not emerge from the Fire. 2:167
      18. Those who hide the Scripture will have their bellies eaten with fire. Theirs will be a painful doom. 2:174
      19. How constant are they in their strife to reach the Fire! 2:175
      20. “Fight in the way of Allah.” 2:190, 2:244
      21. If someone murders your slave, then you get to kill one of his. If it was a male that was killed, you kill one of the killer’s male slaves. If a female, you kill a female. Murder for murder. Slave for slave. It all works out swell with Allah’s wondrous rules. (Oh, and if you don’t follow them, you’ll have the usual painful doom.) 2:178
      22. “Fight in the way of Allah against those who fight against you.” 2:190
      23. Kill disbelievers wherever you find them. If they attack you, then kill them. Such is the reward of disbelievers. (But if they desist in their unbelief, then don’t kill them.) 2:191-2
      24. Allah says that you must keep fighting until there is no more persecution and everyone on earth is a Muslim. Then you can stop killing people. 2:193a
      25. But if there are any wrong-doers around after you’ve killed off all the disbelievers, persecutors and aggressors, then you’ll have to kill them too. 2:193b
      26. “Guard us from the doom of Fire.” 2:201
      27. Those who fail in their duty to Allah are proud and sinful. They will all go to hell. 2:206
      28. War is ordained by Allah, and all Muslims must be willing to fight, whether they like it or not. 2:216
      29. It’s you and your religion against them and theirs. They won’t stop fighting until they make you a “renegade from your religion” and if they succeed in that so you die in disbelief, Allah will burn you forever in the Fire. 2:217
      30. Disbelievers worship false gods. The will burn forever in the Fire. 2:257
      31. “Those who swallow usury … are rightful owners of the Fire.” 2:275
      32. Those who disbelieve the revelations of Allah, theirs will be a heavy doom. 3:4
      33. Those who disbelieve will be fuel for the Fire. 3:10
      34. Those who disbelieve shall be overcome and gathered unto Hell. 3:12
      35. “Guard us from the punishment of Fire.” 3:16
      36. Non-muslims will be punished by Allah for their nonbelief. 3:19
      37. “If they surrender, then truly they are rightly guided, and if they turn away, then it is thy duty only to convey the message.”
      (The message for those who won’t surrender is “you’re going to hell.”) 3:20
      38. Those who disbelieve, promise them a painful doom. 3:21
      39. “They [Christians and Jews] say: The Fire will not touch us save for a certain number of days. That which they used to invent hath deceived them regarding their religion.” (The Fire will burn them forever.) 3:24
      40. “Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” 3:77
      41. All non-Muslims will be rejected by Allah after they die. 3:85
      42. Apostates will be cursed by Allah, angels, and men. They will have a painful doom. 3:86-88
      43. Disbelievers will have a painful doom. And they will have no helpers. 3:91
      44. “Ye were upon the brink of an abyss of fire, and He did save you from it.” 3:103
      45. Disbelievers will have their faces blackened on the last day. They will face an awful doom. 3:105-6
      46. Those who disbelieve will be burnt in the Fire. 3:116
      47. The Fire is prepared for disbelievers. 3:131
      48. We shall cast terror into the hearts of those who disbelieve. Their habitation is the Fire 3:151
      49. If you die fighting for Allah, you’ll be rewarded in heaven. 3:157
      50. “Is one who followeth the pleasure of Allah as one who hath earned condemnation from Allah, whose habitation is the Fire?”
      Unbelievers will burn forever in the Fire. 3:162
      51. “Think not of those, who are slain in the way of Allah, as dead.”
      (Quoted by Osama bin Laden in his ‘letter to America’ regarding the 11 September 2001 attacks.) 3:169-171
      52. Theirs will be an awful doom. 3:176
      53. Disbelievers do not harm Allah, but will have a painful doom. 3:177
      54. Disbelievers will have a shameful doom. 3:178
      55. “Taste ye the punishment of burning!” 3:181
      56. Whoso is removed from the Fire and is made to enter paradise, he indeed is triumphant.” (The rest will burn forever in the Fire.) 3:185
      57. Those who brag about doing good will go to hell. 3:188
      58. “Preserve us from the doom of Fire.” 3:191
      59. “Our Lord! Whom Thou causest to enter the Fire: him indeed Thou hast confounded. For evil-doers there will be no helpers.” 3:192
      60. Those who die fighting for Allah will go to heaven. 3:195b
      61. Disbelievers will go to Hell. 3:196
      62. Don’t steal from orphans (or Allah will burn you forever in hell). 4:10
      63. Those who disobey Allah and his messenger will be burnt with fire and suffer a painful doom. 4:14
      64. For the disbelievers and those who make a last-minute conversion, Allah has prepared a painful doom. 4:18
      65. “We shall cast him into Fire, and that is ever easy for Allah.” 4:30
      66. For disbelievers, We prepare a shameful doom. 4:37
      67. Those who …believe not in Allah nor the Last Day” will face a shameful doom. 4:38
      68. “Sanction is given unto those who fight because they have been wronged.”
      Quoted by Osama bin Laden in his ‘letter to America’ as a justification for the 11 September 2001 attacks. 4:39
      69. Apostates are going to hell. 4:55
      70. Unbelievers will be tormented forever with fire. When their skin is burned off, a fresh skin will be provided. 4:56
      71. Allah will bestow a vast reward on those who fight in religious wars. 4:74
      72. Believers fight for Allah; disbelievers fight for the devil. So fight the minions of the devil. 4:76
      73. Have no unbelieving friends. Kill the unbelievers wherever you find them. 4:89
      74. If the unbelievers do not offer you peace, kill them wherever you find them. Against such you are given clear warrant. 4:91
      75. Believers who kill believers will face the awful doom of hell. 4:93
      76. After non-Muslims die, they will make excuses for their unbelief — like saying that they were oppressed. Then the angels will ask them, “Why didn’t you move to another country?” But the angels won’t wait for an answer. They’ll just take them all to hell. 4:97
      77. Those who oppose the messenger and become unbelievers will go to hell. 4:115
      78. Allah will lead them astray, arouse desires in them, and they will go to hell. 4:119-121
      79. Those who believe, then disbelieve, then believe and disbelieve again will never be forgiven by Allah. 4:137
      80. For the hypocrites there will be a painful doom. 4:138
      81. Allah will gather hypocrites and disbelievers into hell. 4:140
      82. The hypocrites will be in the lowest part of hell and no one will help them there. 4:145
      83. You must believe everything Allah and his messengers tell you. Those who don’t are disbelievers and will face a painful doom. 4:150-151
      84. For the wrongdoing Jews, Allah has prepared a painful doom. 4:160-1
      85. Allah will guide disbelievers down the road to hell. 4:167-169
      86. If you don’t do good works, Allah will punish you with a painful doom. 4:173
      87. “Fear Me! 5:3
      88. Those who deny Islam will be losers in the Hereafter. 5:5
      89. Disbelievers are the rightful owners of Hell. 5:10
      90. “The owners of the fire. That is the reward of evil-doers.” 5:29
      91. Those who make war with Allah and his messenger will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. That is how they will be treated in this world, and in the next they will have an awful doom. 5:33
      92. Disbelievers will have a painful doom. 5:36
      93. Disbelievers will want to come out of the Fire, but will not. Their will be a lasting doom. 5:37
      94. Cut off the hands of thieves. It is an exemplary punishment from Allah. 5:38
      95. Allah makes some people sin. He will not cleanse their hearts. They will have ignominy in this world, and in the Hereafter an awful doom. 5:41
      96. Life for life, eye for eye, nose for nose, ear for ear, and tooth for tooth. 5:45
      97. Christians will be burned in the Fire. 5:72
      98. Christians are wrong about the Trinity. For that they will have a painful doom. 5:73
      99. Muslims that make friends with disbelievers will face a doom prepared for them by Allah. 5:80
      100. Disbelievers will be owners of hell-fire. 5:86
      101. Allah will test believers to see if they are afraid. Those who fail a second test will suffer a a painful doom. 5:94
      102. After agreeing to send down a table of food from heaven, Jesus warns his disciples that will catch holy hell if they ever stop believing. 5:115
      103. Those who deny the truth of Islam will be punished by Allah. 6:5
      104. “See the nature of the consequence for the rejecters!” 6:11
      105. Many generations have been destroyed by Allah. 6:6
      106. Disbelievers will say when they see the Fire that they would have believed if they had known the truth. But they are all liars. 6:27-28
      107. “Evil-doers flout the revelations of Allah.” 6:33
      108. Allah will torment those how deny his revelations. 6:49
      109. Those who disbelieve will be forced to drink boiling water, and will face a painful doom. 6:70
      110. When nonbelievers die, the angels will deliver to them doom and degradation. 6:93
      111. Allah allows some to disbelieve in the afterlife, and to take pleasure in their disbelief, so that he can torment them forever after they die. 6:113
      112. Allah chooses to lead some astray, and he lays ignominy on those who disbelieve. 6:125
      113. Allah will send everyone the Fire, except those he chooses to deliver. 6:128
      114. Let the idolaters kill their children. It is Allah’s will. 6:137
      115. The worst thing anyone can do is deny the revelations of Allah. Those who do so will be awared an evil doom. 6:157
      116. How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them. 7:4-5
      117. Allah banishes Iblis and promises to fill hell with those who are mislead by him. 7:18
      118. Disbelievers are the rightful owners of the Fire. 7:36
      119. Entire nations have entered the Fire. Some get a double torment. 7:38
      120. “Taste the doom for what ye used to earn.” 7:39
      121. Disbelievers will be excluded from heaven. Theirs will be a bed of hell. 7:40-41
      122. Those in the fire will be taunted by those in the Garden. “So how’s it going down there? Are you enjoying the warmth of the Fire?” 7:44
      123. Those in the Garden will plead with Allah not to be cast into the Fire. 7:47
      124. Those in the Fire will cry out to those in heaven, saying: “Pour water on us.” But Allah has forbidden that to disbelievers. 7:50
      125. Allah drowned everyone on earth (except Noah and his family) because they disbelieved. 7:64
      126. Those who believe incorrectly will face the terror and wrath of Allah. 7:71
      127. “We cut the root of those who denied Our revelations and were not believers.” 7:72
      128. Allah killed the disbelievers with an earthquake. 7:78
      129. Allah killed everyone in Sodom and Gomorrah except Lot and his daughters.
      7:83-84
      130. “So the earthquake seized them.”
      Allah killed the disbelievers with an earthquake. 7:90-91
      131. “How can I sorrow for a people that rejected (truth)?”
      Shu’eyb tells the Allah’s victims that they deserved to die for rejecting Islam. 7:93
      132. “Then We seized them unawares, when they perceived not.”
      Unbelievers are never safe from Allah’s wrath. 7:95-99
      133. “We straitened Pharaoh’s folk with famine.”
      Allah sent a famine on all of the Egyptians to punish Pharaoh. 7:130
      134. “So We sent against them the flood and the locusts and the vermin and the frogs and the blood – a succession of clear signs.” 7:133
      135. “We drowned them in the sea: because they denied Our revelations.” 7:136
      136. Those who worship the calf will suffer terror and humiliation from Allah. 7:152
      137. “But those of them who … changed the word … We sent down upon them wrath from heaven.” 7:162
      138. “Why preach ye to a folk whom Allah is about to destroy or punish with an awful doom?” 7:164
      139. “When they forgot that whereof they had been reminded, We … visited [them] with dreadful punishment.” 7:165
      140. Allah will punish the disbelieving Jews until the Day of Resurrection. 7:167
      141. Allah has already sent many people and jinn to hell. They were worse than cows: they couldn’t see or hear and were neglectful. 7:179
      142. “Allah … cut the root of the disbelievers.”
      Allah destroyed the unbelievers. 8:7
      143. Allah will throw fear into the hearts of the disbelievers, and smite their necks and fingers. 8:12
      144. Disbelievers will be tormented in the Fire. 8:14
      145. When you fight with disbelievers, do not retreat. Those who do will go to hell. 8:15-16
      146. Those that the Muslims killed were not really killed by them. It was Allah who did the killing. 8:17
      147. Taste of the doom because ye disbelieve. 8:35
      148. Those who disbelieve will be gathered into hell. 8:36
      149. “The wicked will He place piece upon piece, and heap them all together, and consign them unto hell.” 8:37
      150. Those that live or die in war are a clear proof of Allah’s sovereignty. 8:31
      151. The angels smite the face and backs of disbelievers, saying: “Taste the punishment of burning!” 8:50
      152. Don’t let the disbelievers think they can escape. They are your enemy and the enemy of Allah. 8:59-60
      153. Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you.” 8:68
      154. He [Allah] gave thee [Muhammad] power over them.”
      Allah gave Muhammad slaves as war booty. 8:70-1
      155. Give tidings (O Muhammad) of a painful doom to those who disbelieve. 9:3
      156. Slay the idolaters wherever you find them. 9:5
      157. Don’t let idolaters tend the sanctuaries. Their works are in vain and they will be burned in the Fire. 9:17
      158. “Count ye the slaking of a pilgrim’s thirst … as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah?”
      Helping the poor is not as important as believing in Islam and fighting in holy wars. 9:19
      159. Give tidings (O Muhammad) of a painful doom to the rich and greedy Christian monks and Jewish rabbis. 9:34
      160. Those who are tormented in the Fire will have their foreheads and backs branded. 9:35
      161. If you refuse to fight, Allah will afflict you with a painful doom. 9:39
      162. Disbelievers go to hell. 9:49
      163. “Allah will afflict you with a doom from Him or at our hands.” 9:52
      164. Those who vex the Prophet, for them there is a painful doom. 9:60
      165. Those who oppose Allah and His messenger will burn in the fire of hell. 9:63
      166. Allah promises hypocrites and disbelievers the fire of hell. Allah curses them. They will have a lasting torment. 9:68
      167. Fight the disbelievers and hypocrites. Be harsh with them. They are all going to hell anyway. 9:73
      168. Allah will afflict disbelievers with a painful doom in this world and the Hereafter. 9:74
      169. “Theirs will be a painful doom.” 9:79
      170. Those who refuse to give their wealth and lives to Allah will face the fire of hell. 9:81-83
      171. For disbelievers there will be a painful doom. 9:90
      172. Non-muslim who pretend to believe (so they won’t be killed by Muslims) are unclean and will go to hell. 9:95
      173. The unbelieving Arabs will be punished by Allah with an evil fortune. 9:97-98
      174. “We shall chastise them twice; then they will be relegated to a painful doom.” 9:101
      175. Those that ignore Allah will be thown into the fire of hell. 9:109
      176. Believers must fight for Allah. They must kill and be killed , and are bound to do so by the Torah, Gospel, and Quran. But Allah will reward them for it. 9:111
      177. Don’t pray for idolaters (not even for your family) after it is clear they are people of hell-fire. 9:113
      178. Fight disbelievers who are near you, and let them see the harshness in you. 9:123
      179. Disbelievers will have a boiling drink and a painful doom. 10:4
      180. If you enjoy life and ignore Muhammad’s bullshit, Allah will torture you forever in the Fire after you die. 10:7-8
      181. Allah has destroyed entire generations. 10:13
      182. “Ignominy overtaketh them – They have no protector from Allah – as if their faces had been covered with a cloak of darkest night. Such are rightful owners of the Fire.” 10:27
      183. On the last day Allah will kill all the disbelievers (and then he will torture them forever in hell). 10:45
      184. “His doom cometh unto you as a raid by night.” 10:50
      185. The damned will feel remorse for what they have done, but it will not save them from the doom that Allah has prepared. 10:54
      186. Those who disbelieved will face a dreadful doom. 10:70
      187. Allah drowned those who disbelieved his revelations. 10:73
      188. Moses asked Allah to harden the hearts of the Egyptians so that they would not believe until they saw the painful doom. 10:88
      189. If you deny the revelations of Allah, you will be among the losers and will “see the painful doom.” 10:95-97
      190. “The doom cannot be averted from them, and that which they derided will surround them.” 11:8
      191. Allah sent a lasting doom on those who mocked Noah. 11:39
      192. Allah will send a painful doom on several nations. 11:48
      193. “Lo! there cometh unto them a doom which cannot be repelled.” 11:76
      194. Allah killed everyone in Sodom and Gomorrah by dropping burning stones on them. 11:82-83
      195. Lo! Is fear for you the doom of a besetting Day.” 11:84
      196. “Ye will soon know on whom there cometh a doom that will abase him.” 11:93
      197. “He … will lead them to the Fire for watering-place.” 11:98
      198. “The doom of the Hereafter” 11:103
      199. Those in the Fire will suffer as long as the heavens and earth endure. 11:106-7
      200. “Incline not toward those who do wrong lest the Fire touch you.” 11:113
      201. Allah will fill hell with humans and jinn. 11:119
      202. Disbelievers are the rightful owners of the Fire 13:5
      203. Those who do not answer Allah’s call will go to hell. 13:18
      204. Allah leads disbelievers astry while he torments them in this life. Then afterh they die, he makes them uffer even more pain in the doom of the Hereafter. 13:33-34
      205. The reward for disbelievers is the Fire. 13:35
      206. “When Allah doometh there is none that can postpone His doom.” 13:41
      207. Woe unto the disbelievers. Theirs will be an awful doom. 14:2
      208. Those who are in hell will be forced to drink festering water which they can hardly swallow. They will want to die, but they will not be able to. Theirs is a harsh doom. 14:16-17
      209. There is no escape from Allah’s doom. 14:21
      210. “Lo! for wrong-doers is a painful doom.” 14:22
      211. Allah leads wrong-doers astray and then sends them to hell. 14:27-29
      212. “They set up rivals to Allah that they may mislead (men) from His way. Say: Enjoy life (while ye may) for lo! your journey’s end will be the Fire.” 14:30
      213. “Warn mankind of a day when the doom will come upon them.” 14:44
      214. Those in hell will be chained together. Their clothing will be made of pitch and fire will cover their faces. 14:49-50
      215. Iblis will lead humans astray. Only perfect Muslims will be safe from him. The rest will go to hell. 15:39-43
      216. Allah’s doom is a dolorous doom. 15:50
      217. Allah made a roof fall in to kill unbelievers. “And the doom came on them whence they knew not.” 16:26
      218. Disbelievers are evil and will dwell in hell forever. 16:27-29
      219. Allah “will cause the earth to swallow” those who plan ill-deeds. the doom will come on them when they least expect it. 16:45
      220. Theirs will be the Fire, and they will be abandoned.” 16:62
      221. “Theirs will be a painful doom.” 16:63
      222. “The Hour of Doom is but a twinkling of the eye.” 16:77
      223. “When those who did wrong behold the doom, it will not be made light for them.” 16:85
      224. Allah will add doom to doom for those who disbelieve. 16:88
      225. Those who oppose Islam will face an awful doom. 16:94
      226. Disbelievers will have a painful doom. 16:104
      227. Those who loose their faith in Islam will face an awful doom. Allah’s wrath is upon them. 16:106
      228. Those who invent lies against Allah will have a painful doom. 16:116-7
      229. Allah made hell to be a dungeon for disbelievers. 17:8
      230. Allah has prepared a painful doom for those who disbelieve in the Hereafter. 17:10
      231. Allah destroyed entire towns. 17:16
      232. How many generations Allah has destroyed since Noah! 17:17
      233. Allah intends to burn people in hell. 17:18
      234. “Set not up with Allah any other god, lest thou be cast into hell.” 17:39
      235. “Lo! the doom of thy Lord is to be shunned.” 17:57
      236. Allah will destroy every town before the Day of Resurrection. 17:58
      237. Whoever follows Iblis will be cast into hell. 17:63
      238. “Whoso is blind here will be blind in the Hereafter, and yet further from the road.” 17:72
      239. Allah will send disbelievers astray. Then he’ll burn them in hell, increasing the flames from time to time. 17:97-98
      240. Allah has prepared a Fire for the disbelievers. When they want a shower, Allah will give them a shower of molten lead to burn their faces. 18:29
      241. Christians will cry out to Allah’s “partners”, but they won’t hear them; Allah will send them to their doom. 18:52
      242. Those who are condemned to the Fire know they will have no way to escape. 18:53
      243. Nothing prevents non-muslims from believing in Islam. So it’s their own fault when they are sent to their doom. 18:55
      244. There is an appointed time in which the doomed will find no escape. 18:58
      245. Allah has destroyed many towns. 18:59
      246. On a certain day, Allah will present hell, in plain view, to the disbelievers. 18:100
      247. Allah will welcome the disbelievers into hell. 18:102
      248. The good works of disbelievers are all in vain. They will go to hell anyway. 18:104-105
      249. Hell is the reward for disbelievers because they made a jest of Allah’s revelations and messengers. 18:106
      250. “Woe unto the disbelievers from the meeting of an awful Day.”
      Jesus was not the Son of God. Those who say he was (Christians) are going to hell. 19:35-37
      251. Allah will pluck out from every sect those who should burn in hell. 19:69-70
      252. “How many a generation have We destroyed before them?”
      Allah brags about destroying entire generations. 19:74
      253. Allah will prolong the lives of non-believers so they can see their punishment, either in this world or in the Hour of doom. 19:75
      254. Allah will record what disbelievers say and then prolong their torment. 19:77-79
      255. Allah has sent the devils on the disbelievers to confuse them. 19:83
      256. Allah will “drive the guilty unto hell, a weary herd.” 19:86
      257. Allah has destroyed many generations. 19:98
      258. Allah destroyed entire towns, yet the people still disbelieved. 20:6
      259. The people cried out for mercy, but Allah killed them anyway. 20:15
      260. Lo! it hath been revealed unto us that the doom will be for him who denieth and turneth away.” 20:48
      261. “There [in hell] he will neither die nor live.” 20:74
      262. Those who do not believe Allah’s revelations will face doom in the Hereafter. 20:127
      263. Allah has destroyed many generations. 20:128
      264. Allah destroyed entire towns, yet the people still disbelieved. 21:6
      265. “And one of them who should say: Lo! I am a god beside Him, that one We should repay with hell.” 21:29
      266. Disbelievers will not be able to put out the fire on their faces and backs. They will be stupefied and no one will help them. 21:39-40
      267. “Fear the Lord … and dread the Hour of doom.” 21:49
      268. Every person alive at the time of the flood was evil. So Allah drowned them all. 21:77
      269. The disbelievers will stare in terror at what Allah has in store for them. 21:97-99
      270. Fear your Lord. Lo! the earthquake of the Hour (of Doom).”
      Earquakes are sent by Allah to terrorize and kill people. 22:1
      271. “Every nursing mother will forget her nursling and every pregnant one will be delivered of her burden and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them).”
      When the doom of Allah comes, pregnant women will suffer miscarriages, and men will act like they are drunk. 22:2
      272. “Among mankind is he who disputeth concerning Allah without knowledge, and followeth each froward devil will mislead him and will guide him to the punishment of the Flame.”
      The devil will guide some to the punishment of the Flame.22:3-4
      273. “He who disputeth concerning Allah without knowledge or guidance or a scripture giving light, Turning away in pride to beguile (men) from the way of Allah. For him in this world is ignominy, and on the Day of Resurrection We make him taste the doom of burning.”
      Those who turn from the way of Allah will face ignominy in this world and the doom of burning in the next. 22:8-9
      274. Whoever thinks that Allah will not give Muhammad victory should go hang himself. 22:15
      275. “There are many unto whom the doom is justly due. Allah doeth what he will.” 22:18
      276. Disbelievers will wear garments of fire, boiling fluid will be poured on their heads, their bellies and skin will be melted, they will be tormented with iron hooks, and when they try to escape they will be driven back with the taunt: Taste the doom of burning. 22:19-22
      277. Allah will provide the disbelievers with a painful doom. 22:25
      278. How many towns Allah has destroyed! 22:45
      279. “They will bid thee hasten on the Doom.” 22:47
      280. Those who disregard Allah’s revelations are the owners of the Fire. 22:51
      281. “Those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day.” 22:55
      282. Those who disbelieve Allah’s revelations will have a shameful doom. 22:57
      283. Those who disbelieve Allah’s revelations will burn in the Fire. 22:72
      284. Allah told Noah not to bother pleading for the people he was about to drown. 23:27
      285. Those who don’t believe in the Hereafter will receive extreme punishment from Allah. 23:74-77
      286. “Those whose scales are light are those who lose their souls, in hell abiding.” 23:103
      287. When fire burns their faces, they will be glum. 23:104
      288. Scourge adulterers and adulteresses with 100 stripes. Do not show them any pity. Have a party of believers watch the punishment. 24:2
      289. Those who spread slander will face an awful doom. 24:11
      290. Those who murmur will face an awful doom. 24:14
      291. Those who traduce virtuous, believing women … cursed are they in the world and the Hereafter. Theirs will be an awful doom.” 24:23
      292. Disbelievers will never escape the Fire that will be their home. 24:57
      293. Those who deny the coming of the Hour will be chained together and burned with fire. They will pray for their own destruction. 25:11-13
      294. Allah will force the evil-doers to taste great torment. 25:19
      295. It will be a hard day for disbelievers and wrong-doers. They will gnaw on their hands and wish they had chosen Islam. 25:26-27
      296. “Those who will be gathered on their faces unto hell” 25:34
      297. Those who deny Muhammad’s revelations will be destroyed. 25:36
      298. Allah drowned everyone in the flood of Noah, and has prepared a painful doom for evil-doers. 25:37
      299. “They [the non-muslims] will know, when they behold the doom, who is more astray as to the road.” 25:42
      300. “The doom of hell; lo! the doom thereof is anguish.” 25:65
      301. Those who cry out to another god with Allah will be tormented doubly in hell. 25:68-69
      302. “Hell will appear plainly to the erring.” 26:91
      303. Allah killed those that ignored Hud’s warnings. 26:124-139
      304. Allah destroyed the people in Lot’s town with a dreadful rain. 26:172-3
      305. Many will not believe until they see the painful doom. 26:201
      306. Those who believe in another god are doomed. 26:213
      307. Allah leads those who do not believe in the Hereafter astray by making things work out OK in this life, so that he can torment them forever in the next. They will get the worst punishment and will be the greatest losers. 27:4-5
      308. “Allah destroyed them and their people, every one.” 27:51
      309. Allah sent a dreadful rain on “those who stayed behind.” 27:58
      310. Whoever does something wrong will be thrown into the Fire. 27:90
      311. “We made them (evil-doers) patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped.” 28:40-42
      312. Allah has completely destroyed many communities. 28:58
      313. Allah will taunt Christians on the day of their doom, saying: Where are My partners whom ye imagined? 28:62-64
      314. Allah caused the earth to swallow Korah. 28:79-81
      315. Those who disbelieve in the revelations of Allah have no hope of mercy. For such there is a painful doom. 29:23
      316. “Ye have chosen only idols instead of Allah … on the Day of Resurrection ye will deny each other and curse each other, and your abode will be the Fire, and ye will have no helpers.” 29:25
      317. “Bring Allah’s doom upon us.” 29:29
      318. The doom of hell will come upon disbelievers suddenly, when they least expect it. 29:53-55
      319. The worst thing you can do is tell a lie about Allah. Hell is the home of disbelievers. 29:68
      320. Allah seals the heart of disbelievers. (And then he burns them in the Fire.) 30:59
      321. Those who mislead others from Allah’s way and mock Islam will have a painful doom. 31:6-7
      322. Allah will give disbelievers a little comfort for a little while, and then he’ll torment them forever with a heavy doom. 31:23-24
      323. Allah will fill hell with the jinn and mankind together. 32:13
      324. Allah: Taste the doom of immortality because of what ye used to do. 32:14
      325. Those who used to deny the Fire will be tormented in it forever. 32:20
      326. The worst thing you can do is to deny the revelations of Allah. 32:22
      327. He hath prepared a painful doom for the unfaithful.” 33:8
      328. Allah cast panic into the hearts of the disbelievers. He killed some, and enslaved others. 33:25-26
      329. Those who oppose Islam will be slain with a fierce slaughter. 33:60-61
      330. Allah has cursed the disbelievers, and has prepared for them a flaming fire, wherein they will abide forever. 33:64-65
      331. T”On the day when their faces are turned over in the Fire, they say: Oh, would that we had obeyed Allah and had obeyed His messenger!”
      When Allah burns the faces of disbelievers in the Fire, they’ll wish they had obeyed Muhammad and Allah. 33:66
      332. Those who challenge the revelations of Muhammad will have a painful doom. 34:5
      333. Those who disbelieve in the Hereafter will be tormented. 34:8
      334. But some of the jinn Allah burned with flaming Fire. 34:12
      335. “They are filled with remorse when they behold the doom; and We place carcans on the necks of those who disbelieved.” 34:33
      336. Those who strive against Allah’s revelations will be brought to the doom. 34:38
      337. Those who worshipped the jinn will taste the doom of the Fire. 34:41
      338. Those who ignore Allah’s messenger (Muhammed) will face a terrific doom. 34:46
      339. Those who are cast into hell be terrified when they see that they have no escape. Then they will believe. But it will be too late. 34:51-52
      340. The devil is real. He and his followers will burn forever in the Fire. 35:6
      341. Those who disbelieve will have an awful doom. 35:7
      342. “Those who plot iniquities … will have an awful doom.” 35:10
      343. Disbelievers will burn forever in the fire of hell. Allah will keep them alive so that he can torture them forever. When they repent and ask for mercy, he will ignore them. 35:36-7
      344. Allah has blinded the disbelievers so that they cannot see the truth. So it don’t bother warning them. They will go to hell anyway. 36:8-10
      345. Allah has destroyed many entire generations. 36:31
      346. If Allah feels like it, he will drown everyone. 36:43
      347. Allah will burn the disbelievers in hell. 36:63-4
      348. Those who “did wrong” will go to hell, and their wives will go to hell with them (no matter how they behaved). 37:22-23
      349. Those who refuse to believe in Muhammad’s revelations will face a painful doom. 37:31-38
      350. “Then looketh he and seeth him in the depth of hell.” 37:55
      351. If you’re not favored by Allah, you’re doomed. 37:57
      352. Those in hell must eat from a tree with the heads of devils, and then drink boiling water. After that they return to hell. 37:62-68
      353. Allah drowned everyone except Noah and his family in the flood. 37:82
      354. When Abraham’s son, Ishmael, was old enough to walk, Allah told Abraham in a dream to sacrifice Ishmael. So Abraham asked Ishmael if it’d be OK with him, and Ishmael said, “Sure thing, Dad, go ahead and kill me for God. I won’t even flinch.” 37:102
      355. Only the “single-minded slaves of Allah” will be saved from the doom. 37:127-8
      356. Allah killed everyone in Sodom except for Lot and his family. 37:136
      357. No one is against Allah, except those who burn in hell. 37:162-3
      358. Just wait a while and watch. The unbelievers will soon be destroyed in the doom. 37:176-9
      359. Allah has destroyed many generations. 38:3
      360. Those who doubt will soon taste Allah’s doom. 38:8
      361. Those who deny the messengers deserve doom. 38:14
      362. Those who wander from the way of Allah will have an awful doom. 38:26
      363. Those who disbelieve will burn in the Fire. 38:27
      364. David slashed their legs and necks (with Allah’s approval). 38:33
      365. The transgressors will roast in the Fire and be forced to drink boiling liquids followed by ice cold drinks. 38:55-9
      366. “Whoever did prepare this for us, oh, give him double portion of the Fire!” 38:61
      367. Iblis asks Allah to let him hang around and mislead humans. Allah allows him to do so, and Iblis leads all humans to hell except for the single-minded slaves. Allah agrees, and plans to fill hell with Iblis and his followers. 38:79-85
      368. Tell the disbelievers to enjoy themselves now, because later they will be owners of the Fire. 39:8
      369. Those who disobey Allah should fear his doom. 39:13
      370. The losers will be those who lose themselves and their families on the Day of Resurrection. They will be surrounded by fire. 39:15-16
      371. No one will be able to help those that Allah torments in the Fire. 39:19
      372. “Wrong-doers” will be taunted while suffering in an “awful doom.” 39:24
      373. The doom will come upon those who deny what Allah has revealed. 39:25
      374. Allah will make non-believers “taste humiliation in the life of the world” and ” the doom of the Hereafter” which will be even worse. 39:26
      375. The worst thing you can do is tell a lie against Allah. The home of disbelievers is hell. 39:32
      376. “On whom there falleth everlasting doom.” 39:40
      377. “They … will seek to ransom themselves … from the awful doom.” 39:47
      378. Surrender to Allah before he sends the doom upon you suddenly. 39:54-55
      379. Disbelievers had their chance to believe. They will all suffer in an endless doom. 39:56-59
      380. Those who lie about Allah will be sent to hell and will have their faces blackened. 39:60
      381. Those who disbelieve will be driven into hell. 39:71-72
      382. Allah sent an awful punishment at the time of Noah. 40:5
      383. Those who disbelieve are the owners of the Fire. 40:6
      384. When the doom comes, the hearts of the doomed will choke in their throats, and no one will help them. 40:18
      385. Those who ignore Allah’s “clear proofs” will be seized and punished severely. 40:22
      386. Disbelievers will burn forever in the Fire. 41:41-42
      387. The prodigals will be owners of the Fire. 40:43
      388. “A dreadful doom encompassed Pharaoh’s folk.” 40:45
      389. The doomed will be exposed to the Fire morning and evening. 40:46
      390. While burning in the Fire, they argue about who is to blame. 40:47
      391. Those in hell will beg to be relieved from the Fire’s torment for just a day. But the prayer of a disbeliever is in vain. 40:49-50
      392. Those who bicker about Allah’s revelations are filled with pride. 40:56
      393. Those who scorn Allah will go to hell. 40:60
      394. Those who deny the revelations of Allah are perverted. 40:63
      395. Those who deny the Scripture and Allah’s messengers will be dragged through boiling water and thrust into the Fire. 40:70-72
      396. Allah will taunt the Christians in hell, saying: Where are all my parnters that you used to believe in? 40:73
      397. Thus does Allah send astray the disbelievers (in his guidance). 40:74
      398. Those who scorn will go to hell. 40:76
      399. When they see Allah’s doom they will believe in Allah. But their faith will not save them. The disbelievers will be ruined. 40:84-85
      400. Allah will make life miserable for those who deny his revelations and then he will torment them forever in the Hereafter. And they will not be helped. 41:15-16
      401. “The doom of humiliation overtook them because of what they used to earn.” 41:17
      402. The enemies of Allah will be gathered into the Fire where their skin, ears, and eyes will testify against them. 41:19-20
      403. Non-muslims will be tormented forever in the Fire. Allah will not have any mercy on them. 41:24
      404. Allah will make those who disbelieve taste an awful doom. Their immortal home will be the Fire, since they denied Allah’s revelations. 41:27-28
      405. “Lo! those who distort Our revelations are not hid from Us. Is he who is hurled into the Fire better?” 41:40
      406. Those who disbelieve will taste hard punishment. 41:50
      407. While some lounge in the Garden, others will roast in the Flame. 42:7
      408. Those who argue about Allah will have his wrath upon them. Theirs will be an awful doom. 42:16
      409. For wrong-doers there is a painful doom. 42:21
      410. “And as for disbelievers, theirs will be an awful doom.” 42:26
      411. Allah sometimes kills people for misbehaving. 42:34
      412. “For such there is a painful doom.” 42:42
      413. Allah sends some people astray and then punishes them for it by burning them in the Fire. 42:44-46
      414. “And thou wilt see them exposed to (the Fire), made humble by disgrace.” 42:45
      415. Those who turn people away from Islam will “be sharers in the doom.” 43:37-39
      416. When the Egyptians angered Allah, he drowned them all. 43:55
      417. Those who argue and do wrong will have a painful doom that will come upon them suddenly. 43:65-66
      418. The guilty are tormented forever in hell. Allah will not relax their punishment. 43:74-75
      419. “But they will come to know.”
      Allah will torment disbelievers forever in hell. 43:88-89
      420. Those in torment will claim to believe and ask Allah for relief. But he will refuse since they will return to their disbelief. 44:11-16
      421. Those in hell must eat from a tree like molten brass that burns their bellies. Then boiling water will be poured on their heads. 44:43-48
      422. “He hath saved them [Muslims] from the doom of hell.”
      (Everyone else is going to hell.) 44:56
      423. Those who hear and reject Allah’s revelations are sinful liars. Give them tidings of a painful doom. 45:7-8
      424. Those who joke about Allah’s revelations will go to hell. Theirs will be a shameful doom. 45:9-10
      425. Those who disbelieve in Allah’s revelations will have an awful doom of wrath. 45:11
      426. “Your habitation is the Fire, and there is none to help you.” 45:34
      427. Disbelievers will be rewarded with the ignominious doom of the Fire. 46:20
      428. Serve only Allah or face the doom of a tremendous day. 46:21
      429. The guilty will face a wind with a painful torment. 46:25
      430. Allah has destroyed entire towns. 46:27
      431. If you believe Muhammed, Allah will forgive some of your sins and protect you from the painful doom (that he plans to torture everyone else with). 46:31
      432. Allah will taunt the disbelievers that he torments in the fire, saying: “Taste the doom for that ye disbelieved.” 46:34
      433. Smite the necks of the disbelievers whenever you fight against them. Those who die fighting for Allah will be rewarded. 47:4
      434. Allah will damn the disbelievers and make all their actions fruitless. 47:8-9
      435. Disbelievers may eat and be happy now, but the Fire will be their final home. 47:12
      436. Those in the Garden will drink delicious wine, while those in the Fire will drink boiling water that will tear apart their intestines. 47:15
      437. Allah curses people by making them deaf and blind. 47:23
      438. Angels will gather them together and smite their faces and backs. 47:27
      439. Those who think an evil thought concerning Allah will be cursed and sent to hell. 48:5-6
      440. Allah has prepared a flame for the disbelievers. 48:13
      441. If you refuse to fight for Allah, he will punish you with a painful doom. 48:16
      442. “Whoso turneth back, him will He punish with a painful doom.” 48:17
      443. If you’re willing to fight for Allah, he will provide you with lots of booty. 48:19-20
      444. Allah punished those who disbelieved with a painful punishment. 48:25
      445. Those with Muhammad are ruthless toward disbelievers and merciful toward themselves. 48:29
      446. Allah will hurl those who believe in another god into a dreadful doom. 50:26
      447. “We say unto hell: Art thou filled? and it saith: Can there be more to come?”
      Allah talks to hell about it’s occupancy level. 50:30
      448. Allah has destroyed many entire generations. 50:36
      449. Accursed are the conjecturers who ask: When is the Day of Judgment? It is the day they will be tormented by the Fire. 51:10-14
      450. “We left behind therein a portent for those who fear a painful doom.” 51:37
      451. Lo! the doom of thy Lord will surely come to pass.” 52:7
      452. Those who deny the existence of hell will be thrust into its Fire. 52:11-16
      453. “Their Lord hath warded off from them the torment of hell-fire.”
      (Everyone else is going to hell — and the believers are all okay with that.) 52:18
      454. “Allah hath been gracious unto us and hath preserved us from the torment of the breath of Fire.” 52:27
      455. Allah sent a storm of stones on Lot’s folk, killing all but Lot’s family. 54:34
      456. The suffering in hell will be more wretched and bitter than anything experienced on earth. 54:46-48
      457. Allah destroyed many people, but does anyone remember anymore? 54:51
      458. “There will be sent, against you both, heat of fire and flash of brass, and ye will not escape.” 55:35
      459. The guilty deny hell. But after they die they go circling between it and fierce, boiling water. 55:43-44
      460. But those on his left hand will face scorching wind, scalding water, and black smoke. 56:42-43
      461. Those who deny Allah and the Hereafter will eat from the Zaqqum tree and drink boiling water. 56:51-54
      462. Allah will welcome the rejecters and erring with boiling water and a roasting in the hell fire. 56:92-94
      463. Those who disbelieve or doubt the revelations of Allah will be face the doom. 57:13-14
      464. The home of disbelievers is the Fire, a hapless journey’s end. 57:15
      465. Those who disbelieve and deny Allah’s revelations are the owners of the fire. 57:19
      466. “Naught of disaster befalleth in the earth or in yourselves but it is in a Book before we bring it into being – Lo! that is easy for Allah.”
      All natural disasters are planned by Allah to cause human suffering. He does it by the Book. It’s easy for Allah! 57:22
      467. For disbelievers is a painful doom. 58:4
      468. For disbelievers is a shameful doom. 58:5
      469. Those who disobey Muhammed will go to hell. 58:8
      470. Don’t make friends with Allah’s enemies. For those who do so, Allah has prepared a dreadful doom. 58:14-15
      471. Those who turn others away from the way of Allah will have a shameful doom. They are rightful owners of the Fire. 58:16-17
      472. Allah cast fear into the hearts of the disbelieving People of the Scripture. Their home in the Hereafter will be the Fire. 59:2-3
      473. The disbelievers fear the believers more than Allah. 59:13
      474. The devil and disbelievers will be in the Fire. 59:16-17
      475. Allah loves those who fight for him. 61:4
      476. “O ye who believe! Shall I show you a commerce that will save you from a painful doom?” 61:10
      477. Those who disbelieve will have a painful doom. 64:5
      478. Those who disbelieve are the owners of the Fire. 64:10
      479. The fuel of the Fire is men and stones. 66:6
      480. Be stern with disbelievers. They are going to Hell anyway. 66:9
      481. Allah has prepared for the devils a doom of flame. 67:5
      482. Disbelievers will go to hell where they will hear its roaring and boiling. 67:6-7
      483. Who will protect the disbelievers from a painful doom? (Nobody) 67:28
      484. Those who consider the Quran to be “mere fables” will be branded on the nose.68:15-16
      485. Those who do not believe in Allah will be chained up and cast into hell-fire where they will eat filth. 69:30-35
      486. “Lo! it is the fire of hell Eager to roast.” 70:15
      487. Doom is about to fall on all disbelievers. Only worshippers (Muslims) and those who preserve their chastity (except with their wives and slave girls) will be spared from “the fires of hell” that are “eagar to roast.” 70:1-30
      488. “Lo! the doom of their Lord is that before which none can feel secure” (except for maybe those who are fearful of it). 70:27-28
      489. Disbelievers will enter hell with frantic with fear, knowing they will be tortured forever by Allah. 70:36, 44
      490. Allah sent Noah to warn people about the painful doom he was planning to send. (It didn’t work out well; Allah sent it anyway.) 71:1
      491. Those that Allah drowned in Noah’s flood were then tortured forever in the Fire. 71:25
      492. Noah asked Allah to drown all the disbelievers. 71:26
      493. The fires of hell will be fueled with the bodies of idolators and unbelievers. They will experience an ever-greater torment. 72:15-17
      494. Those who disobey Allah and his messenger will dwell forever in the fire of hell. 72:23
      495. The fires of hell will be fueled with the bodies of idolators and unbelievers. They will experience an ever-greater torment. 72:15-17
      496. Those who disobey Allah and his messenger will dwell forever in the fire of hell. 72:23
      497. Allah will take care of the deniers. He will tie them up, burn them in a raging fire, and feed them food that chokes them. 73:11-13
      498. The last day will be a day of anguish for disbelievers. 74:9-10
      499. Those who are stubborn to Allah’s revelations will face a fearful doom. 74:16-17
      500. The fire of hell shrivels humans and spares nothing. 74:27-29
      501. Allah has appointed angels to tend the Fire and has prepared stumbling blocks for those who disbelieve. He sends some people (whoever he wants) astray. 74:31
      502. Those who pay attention to this life and ignore the Hereafter will suffer forever in hell. 75:20-29
      503. The doom is coming soon. 75:35
      504. Allah has prepared chains, manacles, and a raging fire for the disbelievers. 76:4
      505. Allah has prepared a painful doom for evil-doers. 76:31
      506. Allah destroyed “the former folk.” 77:16
      507. Woe unto the repudiators on that day! 77:19, 77:24, 77:28, 77:34, 77:40, 77:45, 77:49
      508. Depart unto that doom which ye used to deny.” 77:29
      509. Those who deny the revelations given to Muhammed will burn forever in hell. 78:21-30
      510. “Lo! We warn you of a doom at hand, a day whereon a man will look on that which his own hands have sent before, and the disbeliever will cry: ‘Would that I were dust!'” 78:40
      511. Those who rebel by choosing this life over the next will go to hell. 79:37-39
      512. The wicked will burn in hell forever. 82:14-16
      513. Those who reject Allah’s revelations will burn in hell. 83:10-17
      514. The disbelievers used to laugh at the believers. But the final laugh will be on them. 83:29-36
      515. Some folks will be thrown into a scorching fire. 84:11-12
      516. Disbelievers will be given a painful doom. 84:22-24
      517. “(Self-)destroyed were the owners of the ditch Of the fuel-fed fire.” 85:4-5
      518. Those who persecute Muslims, without repenting, will burn in hell. 85:10
      519. Those who are flung into the great Fire will neither live nor die. 87:12-13
      520. On that day many will be sad and weary. Scorched by the fire, drinking boiling water, with only bitter thorn-fruit to eat. 88:2-7
      521. Allah will punish disbelievers with the direst punishment. 88:23-24
      522. Allah poured the disaster of His punishment upon those who rebelled against him. 89:11-13
      523. Those who disbelieve Allah’s revelations will have the Fire placed over them like an awning. 90:19-20
      524. “Allah doomed them for their sin” and burned their houses. 91:14
      525. Those who deny Allah’s revelations must endure the flaming fire. 92:14-16
      526. Allah will grab those who deny His guidance by the forelock and call the guards of hell. 96:13-18
      527. Those who disbelieve will abide in the fire of hell. They are the worst of created beings. 98:6
      528. “When Earth is shaken with her (final) earthquake”
      At the end of the world, Allah will cause a massive earthquake and then send everyone to heaven or hell. 99:1
      529. What is the Calamity? It is a day when dead people’s bodies will be scattered like moths, consumed in a raging fire. 101:1-11
      530. Allah will show humans hellfire and then he will ask them about pleasure. 102:5-7
      531. Some rich folks will be flung into the Consuming One, the fire of Allah. 104:4-6
      532. Abu Lahab will die and be plunged in flaming Fire. His wife will have on her neck a halter of palm fiber. 111:1-5

  2. Indeed, sins of Muslims can never be represented as Islam. But Shiites are Muslims. Please don’t create divisions among Muslims, Mr. Aziz.

    Hey, Raj, these are all internal affairs of Muslims. Stay away from these. You have nothing to do with these matters. If anyone thinks temporary marriage is halal or haram, he doesn’t call it prostitution.

    • Dear MM, every religion has its merits and demerits. The principles can be very good but what matters most is the type of people it attracts…the type of morons it pulls towards it. Ask yourself : Do beheadings exist in Hinduism? Do the bombing and killings of innocent pilgrims, belonging to the same religion, occur in any other religion besides Islam?

      That is what they are arguing about. That is what the challenge is about. It is repulsive…very condemnable to see the mass atrocities…the beheadings going on in the Islamic world. That should STOP. Can you condemn openly in Iran, Saudi Arabia such acts committed by them?

      One is easily lured into Islam by showing the “goodies” but what about the consequences of abandoning it?

      What good is in following a religion when death awaits in every corner, where hard hearted criminals want to supercede with holier than thou behaviour?

      The ONLY principle that can unite us all is…BE GOOD, DO GOOD. How could one believe in false deities and yet pretend to remain good through pretentious prayers??

      • Khutoot Al Areedah AN EXPOSITION & REFUTATION OF THE SOURCES OF SHI’ISM http://www.DiscoveringIslam.org Table of Contents 1 Publisher’s Note 2 Introduction 3 The Predetermined Fact Of Sectarianism 4 The Call To Reconciliation Of The Various Sects And Schools Of Thought 5 Islamic Jurisprudence 6 The Question Of Taqiyyah 7 Shi’ite Attack On The Noble Qur’an (So-Called Suratul-Wilaayah) [Fatwa Against Companions] 8 Shi’ite Lies, Even Against `Ali 9 Rejoicing Of The Missionaries And Orientalists 10 Shi’ite Views On The Muslim Rulers 11 Malice Against Abu Bakr And `Umar 12 Shi’ites Exalt The Assassin Of The Caliph `Umar 13 Desire For Revenge And Destruction 14 Shi’ites’ Way Of Thinking Unchanged 15 Distortion Of Historical Facts 16 The Shi’ites Place Their Imams Above The Messenger 17 Shi’ite Treachery Towards Islamic Governments 18 The Treachery Of Al-‘Alqami And Ibn Abil-Hadeed 19 An Impediment To Reconciliation 20 Salvation Cannot Be Attained Without Pledging Allegiance And Granting Sovereignty To Ahlil-Bait 21 Shi’ites Differ With Muslims In Fundamentals, Not Only In The Secondary Issues 22 The Tale Of The Door And The Tunnel 23 The- Concept Of Pledging Allegiance According To The Muslims 24 Friendship And Affection Among The Rightly-Guided Caliphs 25 Why We Must Rid Ourselves Of Any Connection With The Shi’ites 26 Shi’ites Prefer Propagation Of Their Sectarian Tenets To Taqreeb 27 The Intrigue Of Baabism And Bahaism And The Ensuing Upheaval In Iran 28 From Shi’Ism To Communism 1. Publisher’s Note With the advent of Islam in Arabia, the polytheists, Jews and Christians had to retreat as they could not withstand the challenge thrown by Islam to accept the reality of monotheism. These forces particularly the Jews were most vociferous in their opposition to Islam. As they were not in a position to challenge Islam openly, they resorted to strike from within. It was Abdullah bin Saba, a Jew, who pretending to be a Muslim coined and propagated the Divine right of Ali Bin Abi Talib, May Allah be pleased with him, to the Caliphate as the successor to the prophet Muhammad (May Allah be pleased with him), by virtue of his position as the son in law of the Prophet (pbuh). By and by the idea was turned in to a doctrine and those professing it called themselves as Shi’ites. This doctrine was based upon the contempt and animosity towards the pious caliphs particularly Abu Bakr and Umar (May Allah be pleased with them). Since its very inception, this break away group has been playing a negative role in the Muslim World and has brought untold miseries to the Ummah. The annals, of the Islamic history bear testimony to the above fact. The Assassin movement of Hasan bin Sabbah and the role played by Ibn-e-Alqami in the devastation of Baghdad by Holagu are some of the instances of the past Islamic history. The upsurge of Khomenieism in Iran is also the part of the old game of the Shi’ite history. Khomenieism has assumed a new and most dangerous dimension which has surpassed all the previous dangers. The uncompromising attitude in the ruinous war with Iraq, the turmoil at Mecca during the last year Haj pilgrimage, the mischievous move to internationalize the control of the holy cities of Islam and the sinister propaganda against the government of Saudi Arabia has exposed the Khomeini regime. This article was taken from a book called “Al-Khutoot Al-Areedah” to give a vivid picture of the Shi’ite belief and faith. The reader will come across with some painful truths and horrible facts. 2. Introduction In the name of Allah. the Beneficent, the Merciful All praise is due to the Almighty God, Allah. We praise Him and seek His help and forgiveness. And we seek refuge in Allah from the evils of our own selves and from our wicked deeds. Whosoever has been guided by Allah, there is none to misguide him. And whosoever has been misguided by Allah, none can guide him. And I bear witness that there is no other god except Allah, alone, without partner or associate. And I bear witness that Muhammad is His servant and messenger. May Allah the Exalted bestow His peace and blessings on the Prophet Muhammad, upon his good and pure family as well as upon all of the noble Companions and upon those who followed them in righteousness until the Day of Judgment. It is intended through this translation of Al-Khutoot Al-‘Areedah to present to readers of English, both Muslims and non-Muslims accurate information about the faith and tenets of the Shi’ite sect known as the Twelve Imamers or Ja’faris. It is essential for the Sunni Muslim to know the fact of the Shi’ite deviation from the straight path of Islam taught by the Prophet Muhammad (pbuh) and his noble Companions (r.a.a.). Al-Khutoot Al-‘Areedah clearly and briefly presents the actual teachings of the Shi’ites in general, and the Twelve Imamers in particular. The reader will derive from the text an unequivocal understanding of the Shi’ite sect and will distance himself from them and their beliefs. He will realize that there can be no reconciliation nor reunification of the Sunnis and the schismatic Shi’ites until and unless the latter renounce their perverse tenets. They must return to the pure unadulterated teachings of Islam held and maintained by Ahlus-Sunnah wal-Jama’ah (the Sunnis). Unfortunately, it is a common view in the West that the Irani Shi’ites and their so-called “Islamic revolution” with all its attendant turmoil, injustice and barbarism, are representatives of Islam. It is hoped that the non-Muslim reader of this work will come to perceive the abyss which separates the Shi’ites from the Muslim majority, and that he will no longer condemn all Muslims for the activities of one deviant sect. 3. The Predetermined Fact Of Sectarianism The existence of numerous sects, the majority of which are deviant, is a predetermined fact referred to in the Glorious Qur’an: And if your Lord [Allah] had so willed, He could have made mankind a single unified community, but they will not cease to dispute and differ; except those upon whom your Lord has bestowed His mercy. And for this did He create them, and the word of your Lord will be fulfilled: l will fill Hell with jinns and men altogether. (11-118, 119) Furthermore, Allah’s Prophet (pbug) had said: “Verily this nation [of Muslims] will divide into seventy-three sects”, and in another narration: “All of them [these sects] will be in the Fire except one.’ When asked which it was, the Prophet replied: “The one which adheres to my Sunnah (way of life) and the Sunnah of my Companions.\'(1) Thus, it was incumbent upon us to bring to light the stark differences among the sects so that it may be perfectly clear what each sect believes in and adheres to that Allah s proof against His slaves may be established: But that Allah might accomplish a matter already ordained [in His knowledge]; so that those who were destroyed [by rejecting faith] might be destroyed after a clear sign [had been. given] and those who live [i.e. believers] might live after a clear sign [had been given]. And surely Allah is All-Hearer, All-Knower. (8:42) Shi’ism originated in the first century of Islam as an exaggerated affection for and partisanship of Ahlul-Bait (the family and descendants of the Prophet Muhammad [pbuh]). Later on, it developed into a set of misbeliefs and erroneous concepts which ultimately constituted a new religion; a religion other than that which was taught by the Prophet Muhammad (pbuh), and by his Companions after him. The Shi’ites claim to have a Qur’an other than the one which is unanimously recognized by all Muslims throughout the history of Islam. Furthermore, they reject the authentic compilations of the sacred traditions, such as those of the two great imams Al-Bukhari and Muslim. They consider all but a few-of the Companions of the Prophet Muhammad to be apostates, while they elevate their Imams to a position comparable o that of the gods of ancient mythology Unfortunately, some naive or simple-minded Muslims are inclined to believe that the Shi’ites of today have abandoned their deviant tenets and have reverted to the right path. Grounds for such a belief are yet to be found. A detailed exposition of the Shi’ite distortions and misconceptions will follow in this treatise, but at this point I will briefly touch on some of the views of the contemporary Shi’ite religious elite; the ayatullahs and mullahs whose commands are obeyed and slavishly adhered to by the ordinary Shi’ite. In a treatise entitled Tuhfatul-Awaam Maqbool, published recent- ly, there appeared an invocation (2) endorsed by six of the most respected contemporary Shi’ite imams including Khomeini and Shariat-Madari. In that invocation, Abu Bakr and `Umar, may Allah be pleased with them, are accused of altering the Qur’an. Those two illustrious caliphs, along with their two daughters, who were the noble and pure wives of the Prophet (pbuh) were cursed and reviled by the Shi’ites of today. Khomeini, in his book Al-Hukoomat Al-lslamiyah (the Islamic government), claims that the Twelve Imams are infallible, and he raises them to a level above the heavenly angels and the commissioned prophets of Allah; he stresses: “Certainly, the Imam commands a noble station and lofty position; a creative vicegerency to who’s rule and power submit the very atoms of all creation[!] And an essential tenet of our Shi’ite sect is that the Imams have a position which is reached neither by the angels [in the highest heaven] nor by any commissioned messenger of God (3).” He further stated: “The teachings and directives of the Imams are just like those of the Qur’an, it is compulsory on one to follow them and carry them out.”(4) In short, Khomeini and his fellow clergymen adhere to all of the perverse tenets of the Shi’ite faith as laid out in detail in Al-Kaafi. Khomeini clearly admits this in his book Al-Hukoomat Al-Islamiyah: “Do you think that it is enough for us, with respect to-our religion, to collect its rulings and directives in Al-Kaafi, then put it on a shelf and neglect it?” Al-Khutoot Al-‘Areedah, provides some details from Al-Kaafi, a foundation stone of the Shi’ite religion, so that the naive good-hearted Muslims may have a second thought before cherishing the idea that the Shi’ites of today are different from those of the past. Abu Bilal Mustafa Al-Kanadi, Mecca and Vancouver Ramadan-Dhul-Qa’dah 1403 A.H. /1983 C.E. 4. THE CALL TO RECONCILIATION OF THE VARIOUS SECTS AND SCHOOLS OF THOUGHT Bringing Muslims closer to each other in their thoughts, convictions and aims is one of the greatest objectives of Islam, and a most vital means of achieving Muslim unity, power, revival and reconstruction. When the call to such a purpose is free from ulterior motives and is likely to yield more benefit than harm, then it becomes incumbent on all Muslims to respond to it and to co-operate with each other to make it a success. Discussion of this call had increased in recent years, and had such a pronounced effect that it attracted the attention of Al-Azhar University, one of the greatest religious institutions of those who adhere to the four schools of jurisprudence of Ahlus-Sunnahs (Sunni Muslims). Al- Azhar fully adopted the idea of bringing Muslim groups together and pursued it beyond the limits of its authority which had been established in the time of Salahuddin and maintained up until the present. Al-Azhar overstepped its bounds in its desire to explore and to accommodate various schools of thought, the foremost of which is the school of the Shi’ite Twelve lmamers.(5) Al-Azhar is, at this point, in the early stages of this mission.(6) Therefore, this topic is timely and worthy of research, study and ex- position by every Muslim who has knowledge of the issue, in all its details and with all its ramifications. Since religious issues tend to be controversial in nature, they should be handled with wisdom, insight and straightforwardness. The researcher must also be enlightened by Allah’s guidance and be impartial in his judgment in order that his research may achieve its claimed objectives and yield satisfactory results, if it be so willed by Allah. It may be remarked that with any contentious issue involving more than one party, chances for its successful resolution are cor- related-to the responsiveness of the parties involved. With respect to the question of bringing Ahlus-Sunnah and the Shi’ites closer to each other, it has been noticed that a centre was established for this purpose in Egypt, financed by the government of a Shi’ite country. This open-handed Shi’ite government has honored us with its generosity while it deprived itself and the adherents of its own school of thought of its governmental bounty It has also been noticed that it did not build such a lavish establishment for the call to “reconciliation” in Tehran, Qum, Najaf, Jabal `Aamil, or any other centre known for its propagation of the Shi’ite school of thought.’ These Shi’ite propaganda centres published during the past years books that make one’s skin crawl and one’s body tremble from the shock of what is written therein. Reading them utterly destroys any idea we may have entertained of developing mutual understanding and closeness with their Shi’ite authors and the like of them. Among these publications is a book entitled Az-Zahraa, by Shi’ite scholars of Najaf, in which they alleged that Amirul Mu’mineen `Umar ibnu Khattaab, the second caliph, was plagued with a disease curable only by the water of men (i.e., semen)! This filthy slander was noted by the scholar Al-Basheer Al-lbrahimi, the Sheikh of the Algerian `ulamaa, during his first visit to Iraq. A filthy soul which produces such wickedness is in a greater need of the call to understanding and reconciliation than we are. The fundamental difference between them and us is rooted in their claim that they are more loyal to AhlulBait, and in the fact that they hide from us their malice towards and grudge against the Companions of the Prophet, on whose shoulders Islam was established. Their hatred reached such a point that they can utter the filthy words against `Umar ibnul-Khattaab that were noted above. Is it not fair to say that they should have restrained their malice and hatred against the first Imams of Islam. and that they should have appreciated the noble stand of ahlus-Sunnah toward ahlulBait, that stand which never fell short in offering due homage and reverence to the family of the Prophet? Or do they consider us to be remiss in not taking the family of the Prophet as gods to be worshipped along with Allah, as they do? Without a doubt, responsiveness to each other is essential if two parties are to achieve a mutual “coming together”, reconciliation and understanding. This mutual responsiveness can only come about if there are sincere efforts on both sides to achieve it. As stated above, there is a “reconciliation” centre in Egypt, a Sunni country; there are also propaganda offices which wage hostile campaigns against those who do not favour such centres. One might well question the absence of such centres or their like in any Shi’ite country. One also may question why Al-Azhar University has included instruction in the Shi’ite school of thought, while the Sunni schools of thought are still locked out of the Shi’ite educational institutions. If the call to reconciliation is restricted to one of the concerned parties alone, then the efforts spent on such a call will be futile. Finally, one may question the value of beginning the process of reconciliation by attending to differences of a minor or secondary nature, while fundamental differences have not yet been addressed.(7) 5 ISLAMIC JURISPRUDENCE The jurisprudence of the Sunnis differs from that of the Shi’ites even in the fundamentals upon which the law is based. Yet unless and until the fundamentals are understood and endorsed by both parties, and until there is a favorable response to this from the religious institutions of both sides, it would be useless to waste time dealing with issues of a minor or secondary nature. In fact, it is not merely in the fundamentals of jurisprudence that there are differences, but also, and more importantly, in the fundamental articles of faith of each party, even in their deepest roots and origins. 6 The Question Of Taqiyyah One of the main obstacle to their receiving a positive response from us is their tenet of taqiyyah (deception), by the application of which, they reveal to us other than what they have in their hearts. The simple-minded Sunni is deceived by their pretentious display of `the desire to overcome our differences and reach a common understanding between us and them. In fact, they neither want such a thing nor approve of it. They do not strive for it, but rather leave it to the other party to come the full distance to their position, without exerting an effort to make any move from their side. Even if those Shi’ites who practice taqiyyah were to convince us that they have moved a few steps in our direction, then the multitude of Shi’ites, be they ordinary people or the scholarly elite, would stand apart from those who adopted the ruse of objectivity towards us, and they would not recognize them as their representatives; this because their actual belief does not permit them to reconcile themselves with us. 7 Shi’ite Attack On The Noble Qur’an The Qur’an should be the comprehensive reference for both Sunnis and Shi’ites, and a means of bringing about unity and mutual understanding, but it has been misinterpreted by the Shi’ites and given a meaning other than that which was understood by the noble Companions who received it directly from the Prophet, and other than that which was understood by the Imams of Islam who received it from the very generation amongst whom the Qur’an descended by way of Divine Revelation. One of the most famous and respected Shi’ite scholars, from Najaf, Mirza Husain bin Muhammad Taqi An-Nawari At-Tabarsi, wrote in 1292 A.H. the book “Faslul-Khitaab fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab” (The Decisive Say on the Proof of Alteration of the Book of the Lord of Lords). In this book he compiled hundreds of texts written by Shi’ite scholars in different eras alleging that the Qur’an has been tampered with, that there have been both additions to it and omissions from it. At-Tabarsi’s book was printed in Iran, in 1298 A.H., and its appearance attracted much attention, frustrating the intention of certain Shi’ites that their doubts about the authenticity of the Qur’an should be restricted to the elite of religious scholars and personalities. They preferred that these allegations not be brought together in a single volume, and widely disseminated, as it could be used as a proof against them by their opponents. When the scholars made public their criticism, At-Tabarsi responded with another book entitled Raddu ba’dush-Shubahaati `an Faslil-Khitaabi fee Ithbatti Tahreefi Kitaabi Rabbil-Arbaab (Refutation of Some Specious Arguments Regarding the Decisive Say on the Proof of Alteration of the Book of the Lord of the Lords). He wrote this defense of his original book two years before his death. In order to show their appreciation of his contribution to the attempt to prove that the Qur’an had been altered, the Shi’ites buried him in one of their most prominent religious shrines, at Najaf. Among the proofs offered by At-Tabarsi in his attempt to show that the Qur’an had been altered, was a quotation from what the Shi’ites consider to be a missing part of the Qur’an, called by them Suratul-Wilaayah (see below). It mentions the granting of wilaayah (sovereignty) to `Ali(8) as follows: “O believers, believe in the Prophet and the wali, the two whom We sent to guide you to the straight path…”[suratul-Wilayyah] (So-called Suratul-Wilaayah) Photocopy of the so-called Suratul-wilaayah which the Shi’ites accuse the Sunni Muslims of deleting it along with other suras from the original text of the Holy Qur’an. It reads: O’ you who believe, believe in the prophet and the wali, the two whom we sent to guide you to the straight path. A prophet and wali who are of each other. and celebrate the praise of your Lord, and Ali is among the witnesses. [fatwa against companions] Photocopy of the original fatwa (religious verdict) encouraging the Shi’ite masses to curse the two Caliphs Abu Bakr and `Umar. signed by six of the contemporary Shi’ite scholars and clergy among them Khomeini and Shariat Madari The trustworthy scholar Muhammad `Ali Sa’oodi, chief consultant to the Egyptian Ministry of Justice, and one of Sheikh Muhammad Abduh’s special students, managed to examine an Iranian manuscript copy of the Qur’an owned by the orientalist Brown. He was able to make a photocopy of Surat-ul-Wilaayah with its Persian translation. Its existence was affirmed by At-Tabarsi in his book faslul-Khitaab, and by Muhsin Faani Al-ashmeeri in his book Dabisan Madhaahib. This book, written in Persian, was printed several times in Iran. The chapter (Surat-ul-Wilaayah) which is falsely attributed to Allah’s revelation, was also quoted by the famous orientalist Noeldeke in his book History of the Copies of the Qur’an(9). It also appeared in the Asian-French Newspaper in 1842 C.E. At-Tabarsi also quoted a tradition from Al-Kaafi, which is to the Shi’ites what Sahih-ul-Bukhari is to the Sunni Muslims. It reads: “A number of our associates narrated by way of Sahl bin Ziyaad through Muhammad bin Sulaiman that some of his friends reported Abul-Hasan Ath-Thaani `Ali bin Mioosa Ar-Rida as saying: `May I be your ransom! We hear verses of the Qur’an different from those we have with us and we are not capable of reading them. He replied, “No, read the Qur’an as you have learned it; someone (Al-Mahdi) will come later to you to teach you.” Without a doubt, this conversation is fabricated by the Shi’ites and is falsely attributed to the Imam `Ali bin Moosa Ar-Rida; however, the statement is taken by the Shi’ites as a legal ruling in this matter. Its implication is that while one of them commits no sin by reciting the Qur’an the way Muslims have learned according to `Uthman’s unanimously accepted text, the privileged class of Shi’ite clergy and scholars will teach each other a version other than the accepted one, a version which they claim came to their Imams from AhlulBait. It was the urge to strike a comparison between the Shi’ite “Qur’an” (which they secretly confide to one another, while hiding it from the general public as an act of taqiyyah”) and the known and officially accepted `Uthmani Edition of the Qur’an, that motivated At-Tabarsi to write his book faslul-Khitaab. Although the Shi’ites pretended to disown At-Tabarsi’s book, as an act of taqiyyah, the glaring fact that it includes hundreds of quotations from the recognized works of their scholars clearly confirms their adherence to the tenet of alteration of the Qur’an. Of course, they do not want a clamor to be raised over this perverse article of faith of theirs The intended result of their claim is to leave us with the impression that there are two Qur’ans: one, the `Uthmani version accepted by the Sunni Muslims; the other, the allegedly hidden version of the Shi’ites, part of which is Surat-ul-Wilaayah. They are well aware that they fabricated the statement they attributed to the Imam `Ali bin Moosa Ar-Rida: “… read [the Qur’an] as you have learned it; someone will come to you to teach you.” The Shi’ites also claim that a verse was deleted from the Qur’an from Surat-ul-lnshiraah. The alleged deletion is “and we made `Ali your son-in-law.” Have they no shame in making such an allegation, when it is a well-known fact that this particular surah was revealed in Mecca at a time when `Ali was not yet the son-in-law of the Prophet, Allah’s blessing and peace be upon him. His only son-in-law a that time was Al-‘Ass Ibnur-Rabee’al-Ummawi. As for the fact that `Ali was a son-in-law of the Prophet, it should be pointed out that Allah also made `Uthman bin `Affaan the son-in-law of the Prophet through his marriage to two of the Prophet’s daughters. Upon the death of the second of `Uthman’s wives (the second of the two daughters), the Prophet said to him, “If we had a third one, we would have given her to you in marriage.” Another of the Shi’ite scholars, Abu Mansoor Ahmad bin `Ali At-Tabarsi, in his book Al-lhtijaaj `ala Ahlil-Lajaaj (Argumentation with the Contentious Folk) claimed that `Ali said to one of the zanaadiqah,(10)whose name At-Tabarsi neglected to mention, “As for your belligerent disagreement with me(11), it shows your feigned ignorance of Allah’s statement, `And if you fear that you will not deal justly with the orphans, then marry of the women who seem good to you…”‘ At-Tabarsi then went on to say, by way of explanation as to why this verse was quoted by `Ali in his argumentation with his opponents: Now doing justice to orphans does not resemble the marrying of women, and not all women are orphans; thus, this verse is an example of what I have presented earlier in the book Al-Ihtijaaj; regarding the deletion of parts of the Qur’an by the hypocrites’,(12) that deletion being between the statement about justice to orphans, and that which follows it, about the marrying of women. This deletion consists of addresses and stories, and amounts to more than a third of the Qur’an. 8 SHI’ITE LIES, EVEN AGAINST `ALI The foregoing is an example of the Shi’ite lies which were at- tributed `Ali may Allah be pleased with him). That it is A slanderous fabrication is proven by the fact that `Ali never declared, during the whole period of his caliphate, that a third of the Qur’an was missing from the section mentioned above. He did not command the Muslims to record this “missing” portion, nor to seek guidance from it, nor to apply jurisprudential rulings derived from it. 9. REJOICING OF THE MISSIONARIES AND ORIENTALISTS Upon the publication of the book Faslul-Khitaab over eighty years ago, there was great rejoicing amongst the enemies of Islam, in particular, the missionaries and orientalists. They liked the book so much that they decided to translate it into their own languages. It is no wonder, since it contained hundreds of lies such as those mentioned above, along with slanderous fabrications against Allah and the choicest of His creation, the Holy Prophet of Islam (upon whom be peace), and against the venerable Companions (may Allah be pleased with them all).(13) There are two clear texts from Al-Kaafi of Al-Kulaini, which elucidate the Shi’ites’ perverse position regarding the Qur’an. The first reads: I heard Abu Jafar (upon whom be peace) say: “None of the people has claimed that he collected the Quran completely as it was revealed except a liar. No one collected and memorized the Qur’an as it was revealed except `Ali bin Abi Taalib and the Imams after him.(14) Every Shi’ite is required to believe in this text from Al-Kaafi as an article of their faith. As for us, Ahlus-Sunnah, we say that in fact the Shi’ites have falsely attributed the above text to Al-Baaqir Abu Ja’far. The proof of our position is that `Ali, during the period of his caliphate in Kufah, never resorted to or applied any version of the Qur’an other than that with which Allah had favored the Caliph `Uthman by the distinction of its collection, publication and popularization and by its legal application in all Islamic lands for all time up to the Day of Judgment. If it were true that `Ali had a different version of the Qur’an he surely would have applied it in making legal rulings, and he would have commanded the Muslims to abide by its injunctions and guidance. Clearly, since he was the supreme ruler, none would have challenged his authority to do this. Furthermore, if indeed `Ali had a different version of the Qur’an and concealed it from the Muslims, then he would have betrayed Allah, His Messenger and the religion of Islam by so doing. As for Jaabir Al-Ju’fi who claims that he heard that blasphemous conversation from the Imam Abi Ja’far Muhammad Al-Baaqir, it must be noted that although the Shi’ites consider him a trustworthy narrator of traditions, the fact is that he is well known in the Sunni schools of theology as a liar and forger of traditions. Abu Yahya Al-Hammani reported that he heard the Imam Abu Hanifa saying, “Ataa’ is the best i.e., the most truthful and precise in reporting from amongst those I have come across in the field of transmitting traditions, while Jaabir Al-Ju’fi is the greatest liar I have come across amongst them.”(15) The second of the two texts from Al-Kaafi mentioned above, is attributed to the son of Ja’far As-Saadiq. It reads: It is related that Abu Baser said: “I entered upon Abu `Abdullah [Ja’far As-Sadiq]… [Who] said `Verily we have with us the Qur’an of Fatimah (upon whom be peace).’ I said: `What is the Qur’an of Fatimah?’ He replied: `It contains three times as much as this Qur’an of yours. By Allah, it does not contain one single letter of your Qur’an’ .(16) These fabricated Shi’ite texts which are falsely attributed to the Imams of Ahlul-Bait are of fairly early date. They were recorded by Muhammed bin Ya’qoob Al-Kulaini Ar-Razi in the book Al-Kaafi over a thousand years ago, and they are from before his time, because they were narrated on the authority of his ancestors, the master engineers of the false foundations of Shi’ism. During the time when Spain was under the reign of Arab Muslims, the Imam Abu Muhammad bin Hazam used to debate with Spain’s priests regarding the texts of their sacred books. He used to bring forth proofs which established their having been tampered with, and altered so much that their authentic origins had been lost. Those priests used to argue with Ibn Hazam that the Shi’ites had asserted that the Qur’an also had been altered. Ibn Hazam refuted their argument by replying that the allegation of the Shi’ites is not a proof against the Qur’an, nor against the Muslims, because Shi’ites are not Muslims.(17) 10. SHI’ITE VIEWS ON THE MUSLIM RULERS The attention of the governments of all Muslim nations must be drawn to the dangerous and distorted views of the (So-called) Shi’ite Twelve Imams, or Ja’fari sect. It is their view that all governments from the death of the Prophet-until now are illegitimate, except for that of `Ali bin Abi Taalib. It is therefore not permissible for any Shi’ite to be loyal to- those governments or sincere in dealing with them. Indeed, they must engage in flattery and hypocrisy, in accordance with their tenet of taqiyyah. They consider all past, present, and future governments in the Muslim world to be established by forcible seizure, and therefore illegal. According to them, the only legitimate rulers are the Twelve Imams, whether they ruled directly or indirectly, and all other rulers, from the time of Abu Bakr and `Umar until the present time, are considered usurpers, and oppressors of the people. The Shi’ites tenaciously hold this perverse view of the Muslim rulers regardless of the great services they have rendered to the noble cause of Islam, and to humanity in general. 11. MALICE AGAINST ABU BAKR AND `UMAR The Shi’ites curse Abu Bakr, `Umar and `Uthman (may Allah be pleased with them), along with all the rulers of the Islamic Nation, with the exception of `Ali. They fabricated a lie and attributed it to the Imam Abul Hasan `Ali bin Muhammad bin `Ali bin Moosa, claiming that he approved of his followers calling Abu Bakr and `Umar “Al-jibt wat- Taaghoot”.(18) This claim was made in one of their most extensive works on the science of the ascertation of the veracity and competence of the narrators of Prophetic Traditions, Tanqeehul-Maqaal fee Ahwaalir- Rijaal, by a sheikh of the Ja’fari sect Allama Ath-Thani Ayatullah Al- Mamqaani.\'(19) Al-Mamqaani referred to the scholar Ash-Sheikh Muhammad bin Idrees Al-Hilli’s book As-Saraa’ir, in which Al-Hilli cited the work Massaa’ilur-aijaal wa Mukaatabaatihim ila Mowlaana Abil-Hasan `Ali bin Muhammad bin `Ali bin Moosa, the subject of which is questions and letters directed to Abil Hasan `Ali bin Muhammad. Among them is a question from Muhammad bin `Ali, who is quoted as saying: I wrote to him asking about ar-naasib [one who is hostile to Ahlil-Bait]. I asked him whether I needed proof of his hostility towards Ahlil-Bait other than his recognition of Al-jibt wat-Taaghoot i.e. Abu Bakr and `Umar] as the rightful holders of the office of imam [leader of the Muslim community]. His reply was that anyone whose condition was like that just described, was adequately shown to be a naasib. Thus, any person would be counted as an enemy of the Prophet’s family merely by his giving precedence of rank to Abu Bakr As-Siddeeq and `Umar Al-Farooq, and by his acknowledging their positions as imams. The expression “Al-Jibt wa-Taaghoot” is used by the Shi’ites in the prayer of imprecation which they call “Du’aa Sanamay Quraish” (imprecation against the two idols of the Quraish). They mean by these expressions, the two caliphs Abu Bakr and `Umar.. This vicious Shi’ite prayer of imprecation is mentioned in their book Miftahul-Jinaan; it reads: “O Allah, bestow Your blessings upon the Holy Prophet Muhammad and upon his family, and curse the two idols of the Quraish, their Al-Jibt wat-Taaghoot, as well as their two daughters…” They are referring to the two Mothers of the Believers, Aa’isha and Hafsa, the pure and noble wives of the Prophet (may Allah be pleased with them). 12. Shi’ites Exalt The Assassin Of The Caliph `Umar The hatred the Shi’ites have for the Caliph `Umar reached such a pitch that they gave his murderer Abu Lu’lu’ah Al-Majoosi the title `’Baba Shujaa’ud-Din” (the one who is brave in the cause of religion). `Ali bin Mathahir, a Shi’ite narrator of traditions, reported that Ahmad bin Ishaq Al-Qummi Al-Ahwas, a sheikh of the Shi’ites, said: “Verily the day ` Umar was murdered- is the greatest day of celebration, the day of pride and honour, the day of the great purification and the day of blessing and consolation.” In the history of Islam there have been many great personalities, men like the two Caliphs Abu Bakr and `Umar and the great warrior Salahuddin Al-Ayyoobi, who ruled for the sake of Islam, and who conquered various lands and peoples and brought them into the fold of Islam. Yet these great men, and indeed all of the great rulers of Islam, past and present, are believed by the Shi’ites to be overpowering tyrants and illegal rulers and consequently, are considered to be in habitants of Hell-Fire. Among the Shi’ites’ most important tenets is the belief that when their Twelfth Imam, the awaited Mahdi, rises and comes forth after his long absence of over eleven hundred years, and brings his revolution, then Allah will resurrect for him and for his forefathers, the past and present Muslim rulers, including the two noble Caliphs Abu Bakr and `Umar. Those Muslim rulers will then be tried for having illegally seized the reins of government from the Mahdi and his ancestors, the first eleven Imams of the Shi’ite religion. This, as they believe, is because government is the God-given right of the Shi’ites alone, from the time of the Prophet Muhammad’ death until the Final Hour! After the trial of those “tyrannous usurpers”, this awaited Mahdi will awaken himself by ordering their execution. Five hundred of them at a time will be killed until their number reaches three thousand. this; being the total of all who ruled during the various eras of the history of Islam! All of this is supposed to occur just before the final revival of mankind on the Day of Resurrection! It is a prelude, as it were, to that final great gathering and resurrection, the result of which is either Paradise or Hell-Fire; Paradise for Ahlul-Bait and the Shi’ites, and the Fire for everyone who is not a Shi’ite! The Shi’ites call this resurrection of the Muslim rulers, and the subsequent trial and execution, “Ar-Raj’ah” (the return). This belief is one of the fundamental tenets of their faith, which no common Shi’ite doubts at all. I have met a number of naive and simple-minded people who claim that the Shi’ites have departed from such tenets as these in recent times; however, this is a gross error on their part as is evident from the actual state of affairs. 13. DESIRE FOR REVENGE AND DESTRUCTION In Al-lrshaad fee Taarikhi Hujajillahi `alal-‘lbaad (Instruction in the History of God’s Proofs Against His Slaves), Abu `Abdullah Muham- mad An-Nu’man, known to the Shi’ites by the title `’Ash-Sheikhul- Mufeed”, quoted several of their “traditions” about “Ar-Raj’ah”: Al Fadl bin Sha’thaan reported that Muhammad bin `Ali Al-Koofi related that Wahab bin Hafs narrated through Abi Baseer that Abu `Abdullah [Ja’far As-Saadiq] said: “The Mahdi will be called upon on the Twenty-third night by the name `The Risen One’ . He will arise, and that rising up will be on the day of `ashooraa.(20) It is as if I am there with him on that tenth day of the month of Muharram. He is standing between the comer of the Ka’bah containing the black stone, and the maqaam [place of prayer] of the Prophet Abraham. The Angle Gabriel is standing to his right calling out, `The pledge of allegiance to the Mahdi] is for the sake d Allah!’ Then the Shi’ites will march towards the Mahdi to give him the pledge, from all corners of the earth. that having been made easy for them to achieve. There has come lo us the report that the Mahdi will ravel from Macca until he arrives al Koota and settles in our [Shi’ite] holy city of Najaf. Then he will dispatch armies from there to the various lands.” It was also reported, by Al-Hajjaal from Thlaha via Abu Bakr Al- Hadrami that Abu Ja’far [Muhammad Al-Baaqir] said: “It-is as if I am with the Risen One at the city of Najaf, in Al-Koofa which he had marched to from Mecca, in the company of five thousand angels, with Gabriel on his right side, and Michael on his left, and the believers in front of him, while he dispatches armies to the various countries.” So too, it is narrated that `Abdul-Kareem Al-Ju’fi reported: “I said to Abu `Abdullah [Ja’far As-Saadiq]: `How long will the Risen One’s reign last?’ ;Seven years,’ he replied. He elaborated: `The days will grow longer, till a year of his reign equals ten of your years. His reign will last for seventy years of your reckoning.’ Upon this, Abu Baseer said to him [i.e., to Ja’far As-Saadiq]: `May I be your ransom! How will Allah make the years longer?’ The reply was: `Allah will command the celestial spheres to decrease in their speed of movement, and the days and years will consequently become longer. When the time of his rising up arrives, rain will fall during the last month of Jumada and for ten days of Rajab, a rain which the world has never seen before. Allah shall cause the flesh of believers and their bodies to come to life in their graves. It is as if I am seeing the resurrected ones coming for- ward, shaking the soil out of their hair.” `Abdullah bin Al-Mugheera narrated that Abu `Abdullah [Ja’far As- Saadiq] said: “If the awaited Mahdi from the family of Muhammad rises, he will cause to be raised up five hundred members of Quraish, and their necks would be struck by the sword. They would be follow- ed by another set of five hundred, and yet another, until that recurred six times.” “Would they reach that great number?” I asked. [His astonishment upon hearing that great number was due to the fact that the rightly-guided Caliphs, the Umayyad rulers and those of the Ab- basi era, along with all the Muslim rulers up until the time of Ja’far As- Saadiq do not amount to a hundredth of that number.] Ja’far As- Saadiq replied: “Yes; it includes the rulers and their supporters.” And in another narration: “Verily, our state is the last of the states. There would be no dynasty but that which has had its turn before us, so that there may be none to witness our reign and say: If we were to rule we would follow their path.” Jaabir Al-Ju’fi reported that Abu `Abdullah [Ja’far As-Saadiq] said: “When the risen Mahdi from the family of Muhammad comes forth he will pitch pavilions to teach therein the Qur’an just as it was revealed.(21) It will be most difficult then for the one who has memorized [that which is memorized] today.” [i.e., it would be difficult for the one who memorized the official `Uthmani edition which was extant at the time of Ja’far As-Saadiq, because it would differ from the version which the Mahdi supposedly will bring.] Al-Mufaddal bin `Umar narrated that Abu `Abdullah said: Along ,with the Risen One shall come twenty-seven men from the people of the Prophet Moses, seven from the people of the cave, and Joshua, Solomon Abu Dujaanal Al-Ansaari, Al-Miqdaad and Maalik Al-Ashtar. These will be in the company of the Mahdi as helpers and judges in his service.” These fabricated “traditions” from the book of “Ash-Sheikhul-Mufeed”, have been quoted meticulously, complete with their concocted chains of transmission. They have been falsely attributed to the family of the Prophet, whose greatest misfortune is to have such liars pretending to be their only partisans. Of course, since the belief in Ar-Raj’ah and the trial of the Muslim rulers is an important part of Shi’ite doctrine, it is commonly mentioned in the works of Shi’ite scholars and clergy. One example is AI-Masail An-Naasiriya, by As-Sawid Al-Murtadaa, in which is to be found the following: “Verily Abu Bakr and `Umar shall be crucified upon a tree in the time of Al-Mahdi… That tree would be green and tender before the crucifixion and would turn parched after the crucifixion.” 14. SHI’ITES’ WAY OF THINKING UNCHANGED The Shi’ite scholars and clergy throughout the span of Islamic history have taken a disgraceful stand against the two Companions and appointed ministers of Allah’s Prophet, Abu Bakr and `Umar, and against other great Islamic personalities such as the Caliphs, governors, generals, and warriors in the sacred cause of Islam. Now we have heard their propagandist, who was responsible for Darut-Taqreeb (the centre for the promotion of “reconciliation” and a “coming together” of Sunnis and Shi’ites), claiming before those who were unable to critically study these issues themselves, that these beliefs were held in the old days, and that the situation now is different. This claim is plainly false and misleading, because the books which are taught in all of their educational institutions contain all of these tenets and hold them as essential and rudimentary elements of their faith. Furthermore, the books presently being published by the scholars of Iran, Najaf and Mount `Aamil are even more evil than the older Shi’ite publications, and more detrimental to the cause of reconciliation and mutual understanding. To further clarify this we mention as an example one person amongst them who never ceases announcing day and night that he is a proponent of unity and reconciliation, Muhammad bin Muhammad Mahdi Al-Khaalisi. He is known to have many friends in Egypt and elsewhere who broadcast the same call for taqreeb, and who work for it among the Ahlus-Sunnah. This supposed advocate of “unity and understanding” goes so far as to deny that Abu Bakr and `Umar possessed the grace of Iman (faith). In his book Ihyaa’ush-Sharia fee Madhhabish-Shi’ah (Revival of the Law in the Shi’ite School of Thought), he says: Even if they [Sunnis] argue that Abu Bakr and `Umar were among the people of Bai’atur- Ridwan(22) with whom Allah was pleased, as shown by the reference made to them in the Qur’an: “Verily Allah was pleased with the believers when they swore allegiance to you (Muhammad) beneath the tree”,(23) we say that if Allah had said: “Verily Allah was pleased with those who swore allegiance to you beneath the tree”, then the verse would indicate that Allah’s pleasure included everyone who made the pledge of allegiance. Since the verse says: “Verily Allah was pleased with the believers when they swore allegiance.. . “, there is therefore no proof in this verse that Allah is pleased with anyone except those who have acquired pure Iman (faith). Al-Khaalisi is insinuating by this that Abu Bakr and `Umar were of those who had not acquired Iman (faith) and were excluded from the pleasure of Allah.(24) 15. DISTORTION OF HISTORICAL FACTS Al-Murtadaa and Al-Khaalisi are modern Shi’ite scholars who boldly claim to belong to the echelon of those who are zealous in struggling for the sake of Islam and Muslims, and who have the keenest interest in upholding the rights of Muslims and maintaining their well- being. Having seen, however, what they have written about Abu Bakr and `Umar, who are among the best of Muslims next to the Prophet, ordinary people like ourselves must wonder what hope there can be of our reaching a common understanding and reconciliation with people such as them. While on the one hand the Shi’ites shamelessly defame the Companions of the Messenger of Allah, and those who followed them in piety, and succeeded them as rulers, on the other hand we find them ascribing to their Imams attributes of such extravagant description, that the Imams themselves would wish to declare their innocence of them. Al-Kulaini recorded in his book Al-Kaafi attributes and descriptions of the Twelve Imams such as would imply their elevation from the human level to that of the gods of the ancient Greek pagans. To quote all such fables from Al-Kaafi and other books would require a large volume. By way of illustration, it will suffice to list some of the chapter headings from Al-Kaafi: * “The Imams possess all the knowledge granted to angels, prophets and messengers”(25) * “The Imams know when they will die, and they do not die except by their own choice”(26) * “The Imams have knowledge of whatever occurred in the past and whatever will happen in the future, and nothing is concealed from them”(27) * The Imams have knowledge of all the revealed books, regardless of the languages in which they were revealed”(28) * “No one compiled the Qur’an completely except the Imams, and they encompass all of its knowledge\'(29) * “Signs of the prophets are possessed by the Imams”(30) * “When the Imams’ time comes, they will rule in accordance with the ruling of the Prophet David and his dynasty. These Imams will not need to ask for presentation of evidence before passing their judgments”(31) * “There is not a single truth possessed by a people save that which originated with the Imams, and everything which did not proceed from them is false” 35 * “All of the earth belongs to the Imams”(32) 16. THE SHI’ITES PLACE THEIR IMAMS ABOVE THE MESSENGER While the Shi’ites claim for the Twelve Imams the superhuman power of knowledge that encompasses the realm of the unseen, they deny the Prophet’s knowledge of unseen things granted him by Allah, things such as the creation of the heavens and the earth, and the description of Paradise and Hell-Fire. This blasphemy was stated in the magazine Risalatul-lslam (The Message of. Islam), published by Darut-Taqreeb. In an article entitled Min Ijtihaadati Shi’a Al-lmamia (Some Independent Shi’ite Opinions), the head of the Shi’ite supreme court in Lebanon quoted the Mujtahid scholar Muhammad Hasan Al-lshtiyani: If the Prophet made a stipulation regarding the divine legal rulings on what invalidates ablution, or the rulings pertaining to menstruation and post-natal bleeding, it is imperative to believe him, and the application of these rulings is binding upon us. But if the Prophet made a statement regarding the unseen, for example on the creation of the heavens and earth, or the virgins of Paradise and its palaces, then it is not incumbent or binding upon one, even when it is known of a surety that the statement has proceeded from the Prophet. How strange, that they should falsely attribute to their Imams knowledge of the unseen, and that they should adhere to that falsehood although they have not a single proof to establish its verity. Meanwhile they consider that they are not bound to accept the revelations of the unseen mentioned in verses of the Qur’an and authentic traditions, and thereby conclusively proven. Add to all this that everything which has been verified to issue from the Prophet is nothing other than “revelation revealed” to him; and truly the Prophet does not speak from his own desires. He who makes a comparison between what the Shi’ites ascribe to their Imams and what is authentically attributed to the Prophet regar- ding matters of the unseen comes to the conclusion that what can be verified to issue from the Prophet regarding the unseen, as mentioned in the Qur’an and the authentic, authoritative traditions does not even constitute a fraction of the multitude of fabricated reports of knowledge of the unseen which are attributed to the Twelve Imams; and this in spite of the indisputable fact that divine revelation had totally ceased upon the death of the Prophet. As for those who attributed this knowledge of the unseen to the Twelve Imams, it suffices to say that they are well known to the Sunni scholars of hadith (prophetic traditions) as liars, and forgers of hadith literature. The Shi’ite partisans of those narrators are indifferent to this, however, and blindly accept the accounts of the unseen which are imputed to their Imams. They also gladly accept the claim that acceptance of what had been authentically attributed to the Prophet with regard to the unseen is not binding upon them. In fact, it pleases them to limit the scope of the mission of the Messenger of Allah to matters of a secondary juristical nature, such as those mentioned by Al-lshtiyani (see above). Since they elevate the status of their Imams, in regard to knowledge of the unseen, above that of the Messenger of Allah (even though it was he who received the revelation; their Imams did not claim it for themselves), we do not know how there could develop, after such blasphemy, any reconciliation between us and them. 17. SHI’ITE TREACHERY TOWARDS ISLAMIC GOVERNMENTS The stance of most Shi’ites, scholars and laymen alike, towards the Islamic governments throughout history has been, if the government was powerful and well-established, to honour its leaders in consonance with their tenet of taqiyah, for the purpose of material gain. If, however, the government is weak, or is under attack by enemies, they side with its enemies against it. This is precisely what they did during the last days of the Umayyad dynasty when the Abbasids revolted, under the instigation of the Shi’ites of that era. ln a later time, they took the same criminal stand against the Abbasids who were threatened by the raids of Hulago and his pagan Mongol followers against the Caliphate of Islam and its glorious capital of science and civilization . An example of this is seen in the behavior of the Shi’ite philosopher and scholar An-Naseer At-Toosi. He composed poetry in praise of Al-Musta’sim, the Abbasid Caliph, then in 65 A.H. executed a complete turn about, instigating revolution against his patron, thereby hastening the catastrophe which befell Islam in Baghdad, where he headed the butcher Hulago’s blood-letting procession. In fact he personally supervised the slaughter of Muslims, sparing none, not even women, children, or the aged. This same At-Toosi also approved of wholesale dumping of valuable texts of Islamic literature in the Tigris River; its waters ran black for days from the ink of the innumerable manuscripts. Thus vanished a great treasure of the Islamic heritage consisting of works in history, literature, language and poetry, not to mention those in the Islamic religious sciences, which had been pass- ed down from the pious of the first generation of Muslims, and which could be found in abundance until that time when they were destroyed in a cultural holocaust the like of which had never been seen before. 18. THE TREACHERY OF AL-‘ALQAMI AND IBN ABI-HADEED This sheikh of the Shi’ites, An-Naseer At-Toosi, was assisted in this great treachery by two of his cohorts, Muhammad bin Ahmad Al-‘AI- qami, a Shi’ite minister of state, and `Abdul-Hameed bin Abi-Hadeed, a Mu’tazilite author and extremist Shi’ite.(33) He was Al-‘Alqami’s right- hand man and proved to be a bitter enemy of the Companions of he Messenger of Allah, as is evident from his malicious commentary on the book Nahjul-Balaaha, which he filled with lies in order to distort Islamic history. Unfortunately, a number of our distinguished figures and authors continue to be deceived by such lies due to their ignorance of the essential facts of Islamic history. Al-‘Alqami responded to Caliph Al-Musta’sim’s kindness and generosity in making him his minister, with deception and treachery. Shi’ites to this day maliciously rejoice at Hulago’s vicious campaign of slaughter and destruction, out of sheer animosity towards Islam. Anyone who wishes can read about the life of An-Naseer At-Toosi in any Shi’ite book of biographies, the latest of which is Rowdaatul- lannaat by Al-Khuwansari. It is full of praise for the treacherous murderers, and reflects the Shi’ites’ malicious rejoicing al that disastrous massacre of Muslim men, women and children. It was a monstrous act which even the worst of enemies and the most hard- hearted beasts would be ashamed to show pleasure in. 19. AN IMPEDIMENT TO RECONCILIATION The exposition has become somewhat lengthy although great care has been taken to restrict the subject matter wholly to quotations selected from the Shi’ites’ most authentic and dependable publications. We would like to conclude with a quotation pertaining to the subject of at-taqreeb (reconciliation of the followers of the various schools and sects), in order to clarify for every Muslim what the actual possibilities for success are regarding such an endeavor, especially in regard to the Shi’ites who have expressed their own frank acknowledgment of the impossibility of such an attempt at reconciliation. 20. SALVATION CANNOT BE ATTAINED WITHOUT PLEDGING ALLEGIANCE AND GRANTING SOVEREIGNTY TO AHL-BAIT Al-Khuwansari also related that Shia Scholar As-Sayyid Ni’matullah Al- Moosawi said: “All of the sects unanimously agree that bearing witness to one’s faith by recitation of the two articles of faith is the only way to salvation, as proved by the statement of Allah’s Messenger: `Whoever bears witness that there is no God but Allah enters Paradise.” But as for the Imamer sect they unanimously agree that salvation is attained only by granting allegiance and entrusting the government to Ahlil-Bait, the last of whom is the Twelve Imam, and by disowning their enemies [ie., Abu Bakr, `Umar and all non-Shi’ites, whether they were rulers or subjects]. Thereby Shi’ites differ entirely from all the other sects with regards to the nature and prerequisites of iman, upon which the issue of salvation devolves.” 21. SHI’ITES DIFFER WITH MUSLIMS IN FUNDAMENTALS, NOT ONLY IN THE SECONDARY ISSUES At-Toosi, Al-Moosa and Al-Khuwansari have both told the truth, and lied. They have told the truth in saying that all the Muslim sects are close to each other in fundamentals while they differ on secondary issues. Thus mutual understanding and a “coming together” are possible among those sects which are fundamentally akin to each other. On the other hand it is impossible to achieve such a mutual understanding with the Shi’ite Imamers because they are in opposition to the fundamentals of all other Muslims. They will never be pleased with the Muslims unless they curse “Al-jibt wat-Taaghoot” (Abu Bakr and `Umar), and those who came after them up until the present time. Another condition they would impose on Muslims is that they disown all non-Shi’ites, and even those members of the family of the Prophet who were given in marriage to them, such as the two daughters of the Prophet who married the Caliph `Uthman bin `Affaan. They further stipulate that Muslims must also disown the Imam Zaid, son of `Ali Zain-ul `Abideen (the son of Al-Husain, son of `Ali bin Abi Taalib) along with the rest of the family of the Prophet who did not enter the ranks under the banner of the Rafidites(35) , and who did not accept their deviated tenets. Amongst these perverse tenets is their claim that the Qur’an has been tampered with, a doctrine fanatically adhere-l to by all classes of the Shi’ite society throughout the ages, as their own astute scholar At-Tabirsi has so boldly recorded in his book hslul-Khitaabi fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab. The Shi’ites would like to force upon us as a precondition to reaching a mutual understanding with them, and to please them, for the purpose of “coming closer” to them, that we curse along with them the Companions of Allah’s Messenger, and that we disown everyone who does not adhere to the doctrines of the Shi’ite faith. They even expect us to disown the daughters of Allah’s Messenger, and his blessed descendants, the foremost of whom is Zaid bin Zain-ul `Abideen, along with anyone who followed in his footsteps in rejecting the abominations of the Rafidites. The above is the truthful part of what the Shi’ite spokesmen said, and no Shi’ite would deny it, whether he openly practiced taqiyyah, or concealed it. As for the false part of what they say, it is that non-Shi’ite Muslims agree that upon simple utterance of the two Shahaadas(36)’ rests the issue of salvation in the Hereafter. If the Shi’ites had the slightest sense or knowledge they would have known that the two Shahaadas are to Sun ni Muslims the mere sign of entry into Islam. If one uttered these two Shahaadas, even if he were in the ranks of the enemy battling against Muslims, his life and wealth would become inviolable. As for salvation in the Hereafter, it is attained only by coupling the utterance of testification with iman, and iman, according to the great and pious caliph `Umar bin Abdul-‘Azeez, consists of obligatory duties, and religious rites, ordinances and practices. He who fulfills these com- pletes the prerequisites of iman, and whosoever does not fulfill them does not complete his iman. As for the Shi’ite belief in the existence of their Twelfth Imam, it is not in any way a prerequisite of iman. In fact, this Twelfth Imam is an imaginary character falsely identified as the son of Al-Hasan Al-‘Askari (who died without offspring). His brother la’far settled and distributed the inheritance left by Al-Hasan Al-‘Askari on the basis that he left no children to inherit. The truth of the matter is that when the Shi’ites came to know that Al-Hasan Al-‘Askari died leaving no male successor, and saw that this meant the end of the chain of Imamer succession, they realized that their sectarian school would cease to exist with the death of Al-Hasan Al-‘Askari. They would no longer be Imamers because there was no Imam to succeed al-‘Askari to the Imamate. 22. THE TALE OF THE DOOR AND THE TUNNEL Upon this, one of them, Muhammad bin Nusair, a protege of the tribe of Numair, invented the idea that Al-Hasan had a son who was hidden in the tunnels of his father’s residence. The impetus for such a fabrication came from his desire, and that of his accomplices, to deceive the Shi’ite public, especially the affluent among them, to collect zakaah(37) from them in the name of an existing Imam. They also wished to continue claiming that they were sincere Imamers. This Muhammad bin Nusair wanted himself to be the “door” to the imaginary tunnel between the invented Imam and his followers, in order to take charge of all zakaah funds. His accomplices disagreed with him in this plot and insisted on appointing as the “door” a grocer whose shop was adjacent to the entrance of Al-Hasan Al-‘Askari’s house. Hasan’s father and family used to purchase from this grocer their household needs. After this, Muhammad Nusair broke away from his former comrades and established the Nusairiyyah sect, which takes its name and impetus from him(38). In the meantime, his former accomplices were. devising a stratagem whereby they could bring forth their supposed Imam; they wanted him to marry and have sons who would succeed him to the office of the Imamate. This in turn would ensure that their Imamer sect would live on. It became evident, however, that his appearance would be denied by the heads of the Alawi clans as well as their followers and their cousins, the Abbasid rulers and royalty. They therefore alleged that the Twelfth lmam remained in the tunnel; that his minor absence was followed by a major one; and so carried on with such fables as were never heard before, even among the ancient Greeks. They expect all Muslims, whom Allah blessed with the grace of sound reason, to believe in such blatant lies in order that there may be a reconciliation between them and the Shi’ites. This preposterous idea could only be realized if the whole Islamic world were to turn into a Lunatic asylum. Praise be to Allah for the gift of reason, for indeed it is the faculty upon which the responsibility for one’s actions depends. It is the most precious and sublime of graces after that of sound Iman. 23. THE CONCEPT OF PLEDGING ALLEGIANCE ACCORDING TO THE MUSLIMS Muslims entrust the position of leadership and the government to any mu’min (believer) with correct Iman (faith).–Thus they would pledge allegiance to all pious members of Ahlil-Bait, without any restriction as to their number or persons. Amongst the foremost of the believers to whom they would entrust the reins of leadership were the ten Companions who were given the glad tidings of their abode in Paradise. If there were no other factor by reason of which the Shi’ites acquired the designation of kaafirs (disbelievers), then their contradiction and denial of the Prophet’s designation of those ten Companions as inhabitants of Paradise would have sufficed.(39) The Muslims also would entrust the rest of the Companions with leadership, and would grant them full support and allegiance, for it was these noble personages upon whose shoulders was erected Islam and the Islamic world, and truth and goodness sprang forth from the soil of the Islamic nation which had been nourished by their precious blood. These are the Companions whom the Shi’ites claimed were enemies of `Ali and his sons, while actually they lived with `Ali as loving, cooperative brothers and died as such. What could be greater proof of this than the description Allah gives of them in Surat Al-Fat’h, from His book which falsehood cannot approach from before or behind He, the Almighty, said regarding the Companions, that they are “severe with the disbelievers, merciful amongst themselves.” Allah also says about them, in Surat Al-Hadeed, “Unto Allah belongs the inheritance of the heavens and the earth. Those of your companions] who spent [For the sake of Allah] and fought [in His cause] before the Victory are not on the same level [as the rest of you. Such are greater in rank than those who spent and fought afterwards. Unto each Allah has promised good.” And does Allah ever break His promise? In Surat Aal lmraan, Allah, the Exalted, referred to the Companions as `the best of peoples raised up for mankind”, i.e., as an example to be followed. 24. Friendship And Affection Among The Rightly-Guided Caliphs Due to the love and respect which Imam Ali bin Abi Taalib held for the other caliphs, he named three of his sons after them, Abu Bakr, Umar, and Uthman . He also gave his eldest daughter Umm Kulthoom in marriage to `Umar Ibn-ul-Khattaab. In addition, we see that `Abdullah bin la’hr bin Abi Taalib ,(‘Ali’s nephew) named one of his sons Abu Bakr, and the other one Mu’aawiyah. Mu’aawiyah bin `Abdullah named his son after Yazeed bin Mu’aawiyah bin Abu Sufyaan, who was considered to be of good repute, according to the testimony of Muhammad bin Al-Hanafiyyah bin `Ali bin Abu Taalib. 25. Why We Must Rid Ourselves Of Any Connection With The Shi’ites If the repudiation and denunciation which Shi’ites are now asking of us, as the price for reconciliation between us and them, includes those whom they have demanded it include (Abu Bakr, `Umar, etc.) then he whom they consider to be their first Imam, `Ali bin Abi Taalib, should be considered blameworthy by them, by virtue of his naming his sons after Abu Bakr, `Umar and `Uthman, and by his giving his daughters in marriage to `Umar and `Uthman. Furthermore, they must consider Muhammad bin Al-Hanafiyyah a liar when he testified to the good character of Yazeed, if they accept the claim of `Abdullah bin Mutee, a supporter of Ibnuz-Zubair, that Yazeed drank liquor and neglected prayer, an
      • SHIA ENEMY OF ISLAM:

        SHIAS ARE NON MUSLIMS, SAYS GULAM MOHAMMED AZIZ:

        Gulam Mohammad Aziz commented on Temporary Marriages and Prostitution is allowed in Islam.

        in response to luckylarrysilverstein:

        AN EXPOSITION OF THE FALLACY OF SHI’ITE BELIEFS from Their Own Sources by Allamah Khalid

        Mahmood Shiite Beliefs about the Present Qur’an Shiite Beliefs regarding Prophethood Shiite Beliefs with regards to Hadhrat Aaisha, the wife of Rasulullah (SAW) Shiite Beliefs about the companions of the Prophet (SAW) Shiite Beliefs with regards to the family of […]

        Don’t talk about Shias. they are Non Muslim. whatever they want to say they can about Islam the same like you they are enemy of Islam

        WHAT DO ISLAM SCHOLARS TEACH ON SEX WITH SLAVE GIRLS & CAPTIVE WOMEN?
        Who knows Islam best?—the Imams, the impeccably qualified (Islamically, of course), Mullahs, the Pirs, Tabari, Ghazali, Ibn Ishaq, Ibn Sa’d, Sahih Hadith, Hedaya (Hanafi Laws of Islam, vetted by the Inns of Law, London to be the most authentic), Umdat al-Salik (the most authentic Shafi Laws, authenticated by the Al-Azhar Islamic University)
        Or
        The western educated, western-settled Muslims who claim they have discovered a new brand of Islam—Islam sans politics, and of late, Islam sans those obnoxious ahadith?
        When we point out from those impeccable Islamic sources the true and unadulterated Islam preached and practiced by Muhammad, these New Islamic Scholars would quote from personalities such as: Gandhi, Carlyle, Barnard Shaw, John Esposito……..to demonstrate the ‘beautiful’ face of Islam. It is as if these kaffirs know Islam better than Muhammad did!
        This gets very funny indeed! How about those despicable verses in the Qur’an which unmistakably demonstrate the utter sexual perversions, vis-à-vis slave-girls and captive women? Are these new Islamically educated, western-inclined Islamic scholars ready to discard those Qu’ranic verses as well? I would like to hear from them. This will really be very interesting, no doubt.
        Any way, here are those ‘real Islamic’ excerpts.
        Excerpts from ‘Sex and Sexuality in Islam’:
        From an Islamic Q & A site:
        Right Hand’s Possessions
        http://www.binoria.org/q&a/miscellaneous.html#possessions
        QUESTION:
        What is the meaning of right hand possession and what was the purpose of having them. Some brothers in America think it is okay to have right hand possessions now in the USA .
        ANSWER:
        Right hand possessions (Malak-ul-Yameen) means slaves and maids, those came in possession of Muslims through war or purchase. After having the possession of slave maid it is lawful and correct to have sexual relation with them. Even today if Muslims get possession over infidel country, this condition is possible, lawful and correct.’
        Please peruse the above statement once again. What is the implication of this Mullah’s opinion? I must appreciate the Mullah for his utter honesty with respect to ‘real Islam.’ He did not beat around the bushes. He has given a straight-forward, unadulterated, pure and unambiguous answer that clearly conforms to the rules of Qur’an and hadith. May I ask the Islamic apologists to say a few words about this honest reply from this Mullah?
        You might still think this to be impossible. But, wait! The Pakistani Islamic army did just that in Bangladesh in 1971. They killed about 3 million Bangalees, terming them as not so good Muslims, took 250,000 Bengali women as concubines and raped them—many of them repeatedly, and not very far off from their near and dear ones. In recent times, we have heard many such reports from the Taliban ruled Afghanistan . These disturbing acts may enrage a lot of people including many Muslims. Think again. Have the Islamic soldiers committed any crime/sin as far as Islam is concerned. The answer is a simple “NO.” Therefore, doesn’t it make sense to realise that it is Islam itself which is the motivating factor for the rape of the captive women? In Iran , a woman charged with adultery/blasphemy/apostasy, which carry death penalty, become a captive of the Islamic state. Therefore, an Islamic guard is appointed to have sex with her repeatedly before she is executed. This, the Islamists laud is a beautiful and “humane” treatment of infidel women prisoners in Islam!
        SEX WITH SLAVE WOMEN
        This one is also a hot topic worthy of discussion. So far, we learnt the truth about the sexual exploitation of women taken in a war. This is not the only means by which unlimited sexual gratification is possible in a ’halal’ way. Buying and selling of women as sex slaves is fully permitted in Islam. It is a perfectly a legitimate way to acquire as many sex-slaves as possible. Sky is not the limit, though. The only limitation is the affordability. One may say that this type of flesh trading is no more practiced today. This is true. However, nothing can prevent the Islamists from re-introducing the slave markets as per Qur’an and Sunnah when their ‘Jihad’ against the infidels is successful. Sexual slavery is absolutely legitimate in Islam. If Islam conquered the world, slavery could have never been eradicated, because Islamic laws are written on granite stone and are absolutely unchangeable. So, if Islam conquers the infidel countries there is nothing that could prevent the Islamic zealots from re-introducing the slavery system and the slave markets around the globe for trading in female bodies of infidel women. If the Islamists can re-introduce the amputation of hands and feet for theft, stoning to death for adultery, beheading for apostasy and many other barbaric Sha’ria rules, what will prevent them from re-introducing Islamic slavery? Please do think about this.
        Muhammad himself had a Coptic slave that was presented to him by the ruler of Alexandria in Egypt . When the delegate from Muhammad visited this Coptic head of Egypt (Muaqaqis) with an invitation for him to convert to Islam he politely refused to do so, but knowing the taste of Muhammad, he presented Muhammad with two beautiful and sexy slave-girls who were sisters. Muhammad took for himself Mariya, the most beautiful one and gave her sister, Sirin, to his poet friend, Hassan ibn Thabit for him to enjoy her. Please note that neither Muhammad nor Hasan b. Thabit married these slave-girls. Mariya gave birth to Ibrahim, Muhammad’s last child who died in infancy. Sirin bore a son named Abdul Rahman to Hassan, the poet (ref. 10, p. 498-499). All these historical records are absolute proof that enjoying a female slave is totally ‘halal’ in Islam.
        Here are a few more ‘gems’ from ahadith. Please peruse the following divine sanctions and judge for yourself the mercy, blessing, tolerance, and last but not the least, fairness towards women in Islam when it comes to sex.
        You can have sexual intercourse with two slave girls at a time without ghusl (bath) but can’t do like this with free women…(Malik’s Muwatta 2.23.90)
        Malik’s Muwatta:Book 2, Number 2.23.90:
        Yahya related to me from Malik from Nafi that the slave girls of Abdullah ibn Umar used to wash his feet and bring him a mat of palm leaves while they were menstruating.
        Malik was asked whether a man who had women and slave girls could have intercourse with all of them before he did ghusl. He said, “There is no harm in a man having intercourse with two of his slave girls before he does ghusl. It is disapproved of, however, to go to a freewoman on another’s day. There is no harm in making love first to one slave-girl and then to another when one is junub.”
        Malik was asked about a man who was junub and water was put down for him to do ghusl with. Then he forgot and put his finger into it to find out whether it was hot or cold. Malik said, “If no filth has soiled his fingers, I do not consider that that makes the water impure.”
        Here is something that will break your conscience as it did even the conscience of stone-hearted, cruel Hazrat Umar. This hadith tells us that before banning by Umar it was okay to have sex with a slave mother and her young daughter one after the other.
        If a woman and her daughter were both slaves (or captive) then you can’t have sex with one of them after the other. Umar forbade this practice…(Malik’s Muwatta 28.14.33)
        Malik’s Muwatta:Book 28, Number 28.14.33:
        Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from his father that Umar ibn al-Khattab was asked about a woman and her daughter who were in the possession of the right hand, and whether one could have intercourse with one of them after the other Umar said, “I dislike both being permitted together.” He then forbade that.
        If both sisters are slaves (or captives) then you may or may not have sex with them depending on the interpreter…(Malik’s Muwatta 28.14.34)
        Malik’s Muwatta:Book 28, Number 28.14.34:
        Yahya related to me from Malik from Ibn Shihab from Qabisa ibn Dhu’ayb that a man asked Uthman ibn Affan whether one could have intercourse with two sisters who one owned. Uthman said, “One ayat makes them halal, and one ayat makes them haram. As for me, I wouldn’t like to do it.” The man left him and met one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, and asked him about it, and he said, “Had I any authority and I found someone who had done it, I would punish him as an example.”
        Ibn Shihab added, “I think that it was Ali ibn Abi Talib. ”
        Sexual perversion is fully permitted when a slave-girl is involved. We find in HEDAYA that a man can have sex with his slave-girl in any manner although he has restrictions while doing this with his own wife/s.
        You can have sex with a slave-woman in any manner— (ref.11, p.600)
        A man may gratify his passion with his female slave in whatever way he pleases—It is lawful for a man to perform the act of Azil (i.e. coitus interruption—writer) with his female slave without her consent, whereas he cannot lawfully do so by his wife unless with her permission. –The reason of this is that the Prophet has forbidden the act of Azil with a free woman without her consent but has permitted it to a master in the case of his female slave. Besides, carnal connexion is the right of a free woman for the gratifying of her passion, and the propagation of children (whence it is that a wife is at liberty to reject a husband who is an eunuch or impotent); whereas a slave possesses no such right.—A man, therefore, is not at liberty to injure the right of his wife, whereas a master is absolute with respect to his slave. If, also, a man should marry the female slave of another, he must not perform the act of Azil with her without the consent of her master.
        And here are a few more ‘gems’ from Islam
        Father can give his slave-girl to his son to do conditional things…(Malik’s Muwatta 28.15.38)
        Malik’s Muwatta:Book 28, Number 28.15.38:
        Yahya related to me from Malik from Ibrahim ibn Abi Abla from Abd al-Malik ibn Marwan that he gave a slave-girl to a friend of his, and later asked him about her. He said, “I intended to give her to my son to do such-and-such with her.” Abd al-Malik said, “Marwan was more scrupulous than you. He gave a slave-girl to his son, and then he said, ‘Do not go near her, for I have seen her leg uncovered.’ ”
        A master can have sex with the slave-girl of his male or female slave…(Malik’s Muwatta 29.17.51)
        Malik’s Muwatta:Book 29, Number 29.17.51:
        Yahya related to me from Malik from Nafi that Abdullah ibn Umar said, “If a man gives his slave permission to marry, the divorce is in the hand of the slave, and nobody else has any power over his divorce. Nothing is held against a man who takes the slave-girl of his male slave or the slave-girl of his female-slave.”
        Slave-girls are like fields if you wish then water it by ejaculating inside them or leave it thirsty i.e. coitus interruption with slave-girls is optional…(Malik’s Muwatta 29.32.99)
        Malik’s Muwatta: Book 29, Number 29.32.99:
        Yahya related to me from Malik from Damra ibn Said al-Mazini from al-Hajjaj ibn Amr ibn Ghaziya that he was sitting with Zayd ibn Thabit when Ibn Fahd came to him. He was from the Yemen . He said, “Abu Said! I have slave-girls. None of the wives in my keep are more pleasing to me than them, and not all of them please me so much that I want a child by them, shall I then practise coitus interruptus?” Zayd ibn Thabit said, “Give an opinion, Hajjaj!” “I said, ‘May Allah forgive you! We sit with you in order to learn from you!’ He said, ‘Give an opinion! ‘I said, ‘She is your field, if you wish, water it, and if you wish, leave it thirsty. I heard that from Zayd.’ Zayd said, ‘He has spoken the truth.’ ”
        It is possible to share slave-woman for sexual purposes. Thus, a father can have sex with his son’s or even grandson’s slave-women; a son can borrow his father’s or mother’s or even his wives’ slave women for unlimited sex. Here are few excerpts from HEDAYA (reference 11), the most authentic commentary on Islamic Laws that even the lawyers consult.
        No punishment for having sex with the female slaves of a son or a grandson —(ref: 11: page 183)
        Nor that with the female slave of a son or a grandson.—PUNISHMENT is not incurred for a man having carnal connexion with the female slave of his son, or of his grandson, although he should acknowledge his consciousness of such female slave having unlawful to him, for in this case the error is by effect, since it proceeds from an argument founded upon the words of the prophet, who said to one with whom he was conversing, “THOU AND THINE are thy FATHER’S ;”– and the grandfather is subject to the same rule with the father, as he is also a parent. The parentage also of the child begotten in such carnal conjunction is established in the father aforesaid, who remains responsible to his son for the value of the female slave.
        ‘Or of a father, mother, or wife (where misconception is pleaded)—If a person have carnal connexion with the female slave of his father, or his mother, or his wife, and plead his conception that such slave was lawful to him, he does not incur punishment; neither is the accuser liable to punishment—( but if he should acknowledge his consciousness of the illegality, punishment is to be inflicted upon him,–and the same rule obtains where a slave has connexion with the bondmaid of his master):–because between these there a community of interests in the acquisition of profit; and hence the man who commits the act may in those cases have conceived, with respect to the enjoyment, that this species of usufruct is also lawful to him,–wherefore error by misconception is applicable to him; but nevertheless this is accrual whoredom, for which reason punishment is not incurred by the accuser. The law is the same (according to the Zahir Rawayet), if the female slave, in either of these cases, were to plead her supposing that the act was lawful, without any such plea on the part of the man,–because the carnal conjunction of a man and a woman being one act, it follows that a plea of supposed legality, made by either party, establishes error with respect to both and hence the punishment of both is abrogated.’
        Is any one interested in looking at the private parts of a woman? Of course, most men would like to do just this, albeit secretly. That is why we have ‘Playboy’, ‘Penthouse’, ‘Ralph,’…….. etc. magazines. Looking at the glossy pages of these magazines with pictures of naked woman is a great fun that most men will indulge in but very few men (Muslim) will dare to admit. The bad news for these men is that looking at a woman (not related to him) below the level of her naval is absolutely forbidden in Islam. Forget about touching her. It is a kabirah gunaah (absolute sin.) One cannot even look at the naked hands of a woman. This is the height of morality in Islam. Most Islamists cannot wait to announce to the world the great respect they have for women by citing these absurd, silly practices. We would accept this custom as a practice of great morality had it been applied to all women regardless of her social status. Nope. Believe it or not, it does not apply to all to women. If you are unfortunate enough to be a slave-woman, then you become an object of display of flesh. Islam allows a man to look at every part of a slave (or a captive) woman including her, breasts, vagina, clitoris, anus—every part of her pudenda. Unbelievable, you say. Read the following Sha’ria law on the inspection of a slave-woman for sexual purposes.
        Slave woman—you can look at pudenda—(ref. 11, p.599)
        ‘A man may view his wife or his slave in any part.—IT is lawful for a man to look at his slave girl in any part, provided he be not related him within the prohibited degrees; and also at his wife in any part, even in the pudenda, if he pleases; because the Prophet said, “shut your eyes from all excepting your wives and female slaves.” Nevertheless, it is most becoming that a husband and wife should neither of them look at the genital parts of the other, as the Prophet gas said, “when ye copulate with women of your own tribe, you must conceal as much s possible; and be not then naked, as that savours too much of the custom of asses.”’
        Although the above provision recommends a man to show restraints while copulating, nothing can prevent him from indulging in all sorts of fetish/sadomasochism with a slave woman, if he wishes so. Since beating of women is a permitted in the Qur’an (see Qur’an verse 4:34 ), therefore, sadomasochistic method of sexual gratification is absolutely possible in an Islamic way.
        It is noteworthy that many Islamists often hide the truth about the extreme tyranny of sexual slavery under Islam by saying that one can marry a slave woman. On the surface, this looks fair enough. But when we dig deeper, we find the naked truth. The truth is a Muslim man cannot marry his own slave-woman. He can only marry a slave woman that belongs to another person. He cannot purchase a slave woman and marry her. It is forbidden. However, he is allowed to have unlimited sex with her (the woman bought as a sex slave).
        One can’t marry one’s own slave but one can have sex with her—(ibid, p.317)
        THE LEGAL DISABILITIES TO MARRIAGE
        There are nine prohibitions to marriage namely:-
        8. A woman is prohibited by reason of property. For example, it is not lawful for a man to marry his own slave, or a woman her bondsman.
        Excerpts from “ROOT OF TERRORISM – ISLAMIC STYLE”
        The Muslim soldiers were hungry for sex and Muhammad allowed them to rape the B. Mustaliq women captives. Here is a Hadith from Sahih Bukhari:
        Volume 5, Book 59, Number 459:
        Narrated Ibn Muhairiz:
        I entered the Mosque and saw Abu Said Al-Khudri and sat beside him and asked him about Al-Azl (i.e., coitus interruptus). Abu Said said, “We went out with Allah’s Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interrupt us, we said, ‘How can we do coitus interruptus before asking Allah’s Apostle who is present among us?” We asked (him) about it and he said, ‘It is better for you not to do so, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist.”
        After having sex (read rape) with his captive-girl, Said al-Khudri took this young girl to the nearest slave market for a quick sale. Here is the continuation of the above story, as told by al-Waqidi (vol.i, p.413) and excerpted by Rodinson:[1]
        “A Jew said to me: ‘Abu Said, no doubt you want to sell her as she has in her belly a baby by you.’ I said: ‘No; I used the ‘azl.’ To which he replied [sarcastically]: ‘Then it was lesser child-murder!’ When I repeated this story to the Prophet he said: ‘The Jews lie. The Jews lie.’”
        In this connection it is worthwhile to mention the Sharia Law (Islamic Law) on captive women and children:
        Shafi Law o9.13
        Where a child or a woman is taken captive, they become slaves by the fact that of capture, and the woman’s previous marriage is immediately annulled.[2]
        Muhammad appointed Abu Bakr as the leader of this raiding party. When Abu Bakr arrived at Wadi al-Qura, he ordered his troop to rest there; then they prayed. After prayer, Abu Bakr made a raid on B. Fazarah. The Muslims killed a number of B. Fazarah people and captured a number of their women and children. Among them was Umm Qirfa, a very old lady, wearing a worn-out piece of leather coat. With her was her young daughter, the fairest of the Arabs. Abu Bakr gave Umm Qirfa’s pretty, young and vivacious daughter to the Jihadist Salamah b. al-Akwa who had captured her as a booty or sex-slave. After Salamah b. al-Akwa returned to Medina and met Muhammad at the market place, he (Muhammad) asked Salamah to offer this pretty young woman to him. Salamah told Muhammad that he liked her but had not had sex with her yet. Then he offered her to Muhammad.
        Quoting Salamah, Tabari writes:[3]
        ‘When I returned to Medina , the messenger of God met me in the market and said, “Salamah—how excellent the father who begot you!—give me the woman.” I said, “Messenger of God, I like her, by God, and I have not uncovered her garment.” He said nothing to me until the next day, when he met me in the market and said, “Salamah—how excellent a father begot you!—give me the woman.” I said: “Messenger of God, I have not touched her garment. She is yours, Messenger of God.” The Messenger of God sent her to Mecca , and with her he ransomed some Muslim captives who were in the hands of the polytheists.’
        There is a similar Hadith from Sahih Muslim (Refer to: Sahih Muslim: Book 19, Hadith number 4345)
        REFERENCES:
        [1] Rodinson, p.197
        [2] Reliance of the Traveller, p.604
        [3] Tabari, vol. viii, p.97
        MARRIAGE IN ISLAM: A WHOREHOUSE FOR MEN, A JAILHOUSE FOR WOMEN
        In the Quran, there is no word for marriage. The only word used is nikah, which means ‘having sex’ or ‘sexual intercourse’ in Arabic.

        WIVES IN ISLAM
        According to Quran a wife is some one with whom you have sex with.
        Different types of wives are:
        1. A paid wife with an open ended contract (House wife)
        2. A paid wife with a fixed term contract (Muta wife)
        3. A paid visitation only wife with a visitation contract (Misyar wife)
        4. Slave girl (bought gifted or captured)
        The price paid for vagina is called Mahr. Thus according to Quran a contract wife is like a whore who gets paid for her vagina called Mahr while a slave girl wife is like a whore who does not get paid a Mahr for her vagina.
        Q 4.24: Seek out wives by means of your wealth, and give those with whom ye have cohabited their price.

        APPROACH HER IN ANY WAY YOU WANT
        A wife has no say in the way the husband approaches her for enjoyment.
        Prophet said (Bukhari: Volume 7, Book 62, Number 81): “you are given the right to enjoy the women’s private parts”.
        Q 2.223: Your women are a tilth for you, so go to your tilth (have sexual relations in any manners), when or how you will. (trs. Hilali & Khan)

        WIVES CAN BE DUMPED AT WILL
        Like a client can dump a whore at will and pick up another one, the Quran says a husband can dump his wife and get another one.
        Q 4.20. If you want to exchange one wife for another than don’t take back any part of what you paid her.
        Hadiths say that Hasan Bin Ali, Prophet Mohammad’s beloved grand son, who died young, went through more than 70 wives in his short life.
        The husband is like a client of a whore. Once a wife is paid Mahr she is obliged to submit her private parts 24/7 to him.

        WHORES CAN DUMP A CLIENT, MUSLIM WIVES CANNOT DUMP HER HUSBAND
        If a whore changes her mind and does not want sex she can. She can return the money and kick him out. However, in Islam a wife does not have that liberty. Once the Mahr is paid her vagina is his to enjoy. She must submit to him any time he gets an urge.
        Ibn Majah 1854: “Prophet said if he asks her to surrender herself to him for sexual intercourse on a camel’s back, she should not refuse him even on a camel’s saddle.”
        However in our prophet’s case, whenever he had a huge urge (erection) and his child-wife got scared and ran away during foreplay, he had to catch her, bribe her with a new doll and drag her back to bed.

        SAYING NO COSTS ISLAMIC WIVES WHIPPING AND DIVINE CURSING
        If a wife refuses sex to a husband Allah ordered husbands to give her a good whipping.
        Quran 4.34: Scourge (whip) your wife if she does not obey.
        And ordered angels to curse her all night.
        Bukhari 4.54.460: “If a husband calls his wife to his bed for sex and if she , he angels will curse her till morning”.

        A WHIPPED WIFE MUST BE PUT ON AN INJURED LIST
        Once a wife is whipped badly, she cannot lie down and have sex without severe pain, seriously limiting the ways a husband can approach her thus violating aya 2.223. Our prophet told the momins to postpone sex with her.
        Bukhari Volume 7, Book 62, Number 132:
        The Prophet said, “When you flog your wife like you flog your slave then postpone the sexual intercourse.”
        VAGINA CONTRACTS
        OPEN-ENDED CONTRACT (REGULAR WIFE)
        A n open ended contract is signed for a negotiated price for an undetermined period. In addition wife gets boarding lodging and clothing. However if the husband decides to dump her, he can break the contract verbally and kick her out (4.20) any time he wants to but he cannot get any money back he paid for her vagina even if he used it for five minutes.
        Q 4.20: if you replace a wife by another, you cannot get any part of Mahr back even if it was a large sum.
        A broken contract cannot be renewed until the her vagina is used by another momin and is then released (halala).
        Q 2.230: And if he has divorced her, then she is not lawful unto him thereafter until she has sex with another husband. And if he has divorced her then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite.
        On the other hand a wife has no right to break a contract similarly. She can only break it if she can prove him to be impotent or insane in a court of law.

        SHORT-TERM CONTRACT or MUTA WIFE
        A man can sign a contract with a woman to use her vagina for a pre-determined period at negotiated price.
        The contract can be renewed without the requirement of interim use of her vagina by another man.
        VISITATION CONTRACT (MISYAR WIFE)
        In this contract a husband visits a misyar wife for sexual pleasure and pays her for each visit. The husband does not have to provide her boarding and lodging.

        WAYS TO ACQUIRE SLAVE GIRLS
        A slave girl doesn’t get paid Mahr for her vagina. She is acquired as a free gift (Maria was a free gift for Prophet from Egyptian king), bought from another owner (sometimes prophet took away pretty girls for free from their owners*) or captured after killing her father or husband (prophet took 20% of the captured women from a raid booty).
        Sahih Muslim, Book 019, Number 4345:
        It has been narrated on the authority of Salama (b. al-Akwa’) who said: We fought against the Fazara and Abu Bakr was the commander over us. Abu Bakr bestowed a young girl upon me as a prize. She was one of the prettiest girls in Arabia. So we arrived in Medina. I had not yet disrobed her (had not have sex with her) when the Messenger of Allah (may peace be upon him) met me in the street and said: Give me that girl, O Salama. I said: Messenger of Allah, she has fascinated me. I had not yet disrobed her. When on the next day, the Messenger of Allah (may peace be upon him) met me again in the street (Salama was parading the young beauty to make other jihadis jealous). Prophet said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of Allah! By Allah, I have not yet disrobed her.

        SLAVE GIRLS ARE THE BEST BARGAINS IN ISLAM

        Quranic ayas 4.3, 4.24, 23.6, 33.50 & 70.30 allow a Muslim man to have sex with slave girls. A slave girl can be bought or acquired by killing infidels and capturing their wives and daughters.
        Slave girls are the best bargain Islam has to offer to Muslim men but unfortunately Muslims are denying themselves this great reward from Allah just to appease infidel west. The uses of a slave-girl are:
        1. They provide sex 24/7.
        2. They are used as house maid
        3. Offered as sex partners to overnight house guests.
        4. Offered as gifts to family and friends for a few days or for good*.
        (*The History of Tabari, vol 8, pge 29-30: From his share of captive women, prophet gave his son-in-law, Ali a slave girl, Raytah bt Hilal to enjoy her at his will. He also presented Uthman b. Affan, his son-in-law, another slave girl Zainab b. Hayan, and bestowed another girl (name unknown) to his father in-law Omar Ibn Khattab. Omar gave that girl to his son Abdullah. Most of Prophet’s other elite companions received slave girls as gifts).
        5. Sold to raise cash, if the need be.

        SLAVE GIRLS ARE INCOME PROPERTIES
        Islam is the only religion which allows momins to pimp the bodies of their slave girls for side incomes. Thus Quran taught 1400 years back what modern day pimps are learning now, that is to control many prostitutes and get rich on their income.
        However Islam is a very compassionate religion. While many pimps force their prostitutes to sell their bodies, Islam prefers that momins avoid coercion.
        Q 24.33. Do not compel your slave girls to prostitution to drive income from her body if they are not willing.
        But of course Allah is a forgiving God. In case momins do beat them up and force them to prostitute, Allah said he will forgive them.
        Q 24.33. (continued) But if you did force her to prostitute Allah can forgive you because he is forgiving and compassionate.

    • MOHAMMED WAS THE GREATEST MORON TO EVER LIVE ON THIS PLANET:

      MARRIAGE IN ISLAM:

      A WHOREHOUSE FOR MEN, A JAILHOUSE FOR WOMEN

      In the Quran, there is no word for marriage. The only word used is nikah, which means ‘having sex’ or ‘sexual intercourse’ in Arabic.

      WIVES IN ISLAM

      According to Quran a wife is some one with whom you have sex with.
      Different types of wives are:
      1. A paid wife with an open ended contract (House wife)
      2. A paid wife with a fixed term contract (Muta wife)
      3. A paid visitation only wife with a visitation contract (Misyar wife)
      4. Slave girl (bought gifted or captured)
      The price paid for vagina is called Mahr. Thus according to Quran a contract wife is like a whore who gets paid for her vagina called Mahr while a slave girl wife is like a whore who does not get paid a Mahr for her vagina.
      Q 4.24: Seek out wives by means of your wealth, and give those with whom ye have cohabited their price.

      APPROACH HER IN ANY WAY YOU WANT

      A wife has no say in the way the husband approaches her for enjoyment.
      Prophet said (Bukhari: Volume 7, Book 62, Number 81): “you are given the right to enjoy the women’s private parts”.
      Q 2.223: Your women are a tilth for you, so go to your tilth (have sexual relations in any manners), when or how you will. (trs. Hilali & Khan)

      WIVES CAN BE DUMPED AT WILL

      Like a client can dump a whore at will and pick up another one, the Quran says a husband can dump his wife and get another one.
      Q 4.20. If you want to exchange one wife for another than don’t take back any part of what you paid her.
      Hadiths say that Hasan Bin Ali, Prophet Mohammad’s beloved grand son, who died young, went through more than 70 wives in his short life.
      The husband is like a client of a whore. Once a wife is paid Mahr she is obliged to submit her private parts 24/7 to him.

      WHORES CAN DUMP A CLIENT, MUSLIM WIVES CANNOT DUMP HER HUSBAND

      If a whore changes her mind and does not want sex she can. She can return the money and kick him out. However, in Islam a wife does not have that liberty. Once the Mahr is paid her vagina is his to enjoy. She must submit to him any time he gets an urge.
      Ibn Majah 1854: “Prophet said if he asks her to surrender herself to him for sexual intercourse on a camel’s back, she should not refuse him even on a camel’s saddle.”
      However in our prophet’s case, whenever he had a huge urge (erection) and his child-wife got scared and ran away during foreplay, he had to catch her, bribe her with a new doll and drag her back to bed.

      SAYING NO COSTS ISLAMIC WIVES WHIPPING AND DIVINE CURSING

      If a wife refuses sex to a husband Allah ordered husbands to give her a good whipping.
      Quran 4.34: Scourge (whip) your wife if she does not obey.
      And ordered angels to curse her all night.
      Bukhari 4.54.460: “If a husband calls his wife to his bed for sex and if she , he angels will curse her till morning”.

      A WHIPPED WIFE MUST BE PUT ON AN INJURED LIST

      Once a wife is whipped badly, she cannot lie down and have sex without severe pain, seriously limiting the ways a husband can approach her thus violating aya 2.223. Our prophet told the momins to postpone sex with her.
      Bukhari Volume 7, Book 62, Number 132:
      The Prophet said, “When you flog your wife like you flog your slave then postpone the sexual intercourse.”

      VAGINA CONTRACTS
      OPEN-ENDED CONTRACT (REGULAR WIFE)

      A n open ended contract is signed for a negotiated price for an undetermined period. In addition wife gets boarding lodging and clothing. However if the husband decides to dump her, he can break the contract verbally and kick her out (4.20) any time he wants to but he cannot get any money back he paid for her vagina even if he used it for five minutes.
      Q 4.20: if you replace a wife by another, you cannot get any part of Mahr back even if it was a large sum.
      A broken contract cannot be renewed until the her vagina is used by another momin and is then released (halala).
      Q 2.230: And if he has divorced her, then she is not lawful unto him thereafter until she has sex with another husband. And if he has divorced her then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite.
      On the other hand a wife has no right to break a contract similarly. She can only break it if she can prove him to be impotent or insane in a court of law.

      SHORT-TERM CONTRACT or MUTA WIFE

      A man can sign a contract with a woman to use her vagina for a pre-determined period at negotiated price.
      The contract can be renewed without the requirement of interim use of her vagina by another man.

      VISITATION CONTRACT (MISYAR WIFE)

      In this contract a husband visits a misyar wife for sexual pleasure and pays her for each visit. The husband does not have to provide her boarding and lodging.

      WAYS TO ACQUIRE SLAVE GIRLS

      A slave girl doesn’t get paid Mahr for her vagina. She is acquired as a free gift (Maria was a free gift for Prophet from Egyptian king), bought from another owner (sometimes prophet took away pretty girls for free from their owners*) or captured after killing her father or husband (prophet took 20% of the captured women from a raid booty).
      Sahih Muslim, Book 019, Number 4345:
      It has been narrated on the authority of Salama (b. al-Akwa’) who said: We fought against the Fazara and Abu Bakr was the commander over us. Abu Bakr bestowed a young girl upon me as a prize. She was one of the prettiest girls in Arabia. So we arrived in Medina. I had not yet disrobed her (had not have sex with her) when the Messenger of Allah (may peace be upon him) met me in the street and said: Give me that girl, O Salama. I said: Messenger of Allah, she has fascinated me. I had not yet disrobed her. When on the next day, the Messenger of Allah (may peace be upon him) met me again in the street (Salama was parading the young beauty to make other jihadis jealous). Prophet said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of Allah! By Allah, I have not yet disrobed her.

      SLAVE GIRLS ARE THE BEST BARGAINS IN ISLAM

      Quranic ayas 4.3, 4.24, 23.6, 33.50 & 70.30 allow a Muslim man to have sex with slave girls. A slave girl can be bought or acquired by killing infidels and capturing their wives and daughters.
      Slave girls are the best bargain Islam has to offer to Muslim men but unfortunately Muslims are denying themselves this great reward from Allah just to appease infidel west. The uses of a slave-girl are:
      1. They provide sex 24/7.
      2. They are used as house maid
      3. Offered as sex partners to overnight house guests.
      4. Offered as gifts to family and friends for a few days or for good*.
      (*The History of Tabari, vol 8, pge 29-30: From his share of captive women, prophet gave his son-in-law, Ali a slave girl, Raytah bt Hilal to enjoy her at his will. He also presented Uthman b. Affan, his son-in-law, another slave girl Zainab b. Hayan, and bestowed another girl (name unknown) to his father in-law Omar Ibn Khattab. Omar gave that girl to his son Abdullah. Most of Prophet’s other elite companions received slave girls as gifts).
      5. Sold to raise cash, if the need be.

      SLAVE GIRLS ARE INCOME PROPERTIES

      Islam is the only religion which allows momins to pimp the bodies of their slave girls for side incomes. Thus Quran taught 1400 years back what modern day pimps are learning now, that is to control many prostitutes and get rich on their income.
      However Islam is a very compassionate religion. While many pimps force their prostitutes to sell their bodies, Islam prefers that momins avoid coercion.
      Q 24.33. Do not compel your slave girls to prostitution to drive income from her body if they are not willing.
      But of course Allah is a forgiving God. In case momins do beat them up and force them to prostitute, Allah said he will forgive them.
      Q 24.33. (continued) But if you did force her to prostitute Allah can forgive you because he is forgiving and compassionate.

      THIS IS NOW SUNNAH, BUT IS IT MORAL?

      Aisha was 9 lunar years old or 8 years 9 months old according to solar years when Muhammad slept with her. This is a fact demonstrated by a great number of hadiths. There is no controversy in that. There has never been until now that some of the Muslims have come in contact with western values and are ashamed to admit that their Prophet could commit such an indecency. They deny the facts and have made it a controversy. The majority of Muslims still have no problem with the young age of the Aisha and they ridicule these Modern day “moral relativists” who are twisting the truth to please the morality of the westerners.

      Only a few years ago Sheikh Baaz in Saudi Arabia issued a fatwa that any one who said the Earth is round is Kafir. Obviously this did not go very far but he started a controversy. So what is your opinion about the shape of the Earth? Would you stay out of it because it is a controversial issue? How about the evolution? There are many Muslims as well as Christians who do not agree with evolution. They believe in the Biblical and Quranic fables of Adam and Eve and the creation. This is a big controversy. Are you going to stay away from it? Is it a none-issue for you? Almost everything under the Sun is a controversial issue. From the death penalty to hunting, from spending money for space exploration to aiding the poor countries, everything is a controversy. Even the very subject of religion is a controversial issue. So you cannot walk away from responsibility when you are faced with controversies.

      I agree that morality is relative and we should not judge the ancient people’s morality with our modern morality.

      Obviously we all cringe when we think of pedophilia and acknowledge that it is a shameful act of immorality. But during the time of Muhammad, and even today in some Islamic countries, marrying a 9-year-old child is not immoral. In fact Aisha was given to Muhammad with the consent of her parents and no one raised an eyebrow. The question is, if having sexual intercourse with a nine year old child was not deemed bad and therefore was not considered immoral, was it ok? Not everything that a society accepts as moral is right. Having sex with a minor may not have been immoral for Arabs 1400 years ago, but it is now, as it was then, unethical. Moralities are defined by circumstances, but ethics transcend time and space. They are rooted in logics. Morality can vary from culture to culture, from time to time and from person to person. Who is to determine what is moral and what is not? “

      Having sex with a minor may not have been immoral for Muhammad and his contemporaries in that uncivilized culture, but it was ethically wrong.
      If Muhammad was a messenger of God or an honorable man, as he made his Allah to proclaim him thus, he should have known that what he was doing was dishonorable and unethical. And that this practice would become SUNNAH.

      Although it is true that in the past people married at very young age. And it is also true that occasionally wealthy old men married very young girls. We have to realize that these people acted on their culture. We do not condemn them for they did not know better. What they did was the norm.
      But we do condemn those cultures.

      However, we cannot forgive with the same amnesty those who claimed to be the standard of rectitude amongst mankind. If average people could not distinguish the right from the wrong, the messengers of God, if they were from God, should have known better. If their claim was true, if their knowledge was divine, if they were inspired, they should not have followed the tradition of their people but should have set the example. Muhammad followed the morality of his people. But that morality was ethically wrong. He claimed to be the best human and the last messenger of God. According to him God has said to people all he wanted to say in the Quran and his religion is complete. There is no more guidance to come and his examples and teachings are all we need to know and follow for eternity. Yet what he did and said, under the light of modern values prove to be very w
      Now we realize that we cannot live by his examples any more, nor can we practice his teachings. Our morality has changed. We would certainly put a man in jail if he wanted to follow the Sunnah of the “Holy Prophet” of Meccap in this day and age and “marry” a 9-year-old child.

      We would not allow someone to take people as slaves or trade in slavery as Muhammad did.

      If we cannot follow the morality of Muhammad any more, if what he said and did do not fit in this modern day, why do we need Muhammad? What part of his teachings should we accept and what part should we discard? Who will determine that? This is an important question. If Muslims give themselves the freedom to pick and choose the teachings that most suit them, they should give the same freedom to others.

      Suppose Muslims believe that marriage to a minor should be outlawed, or you do not feel that polygyny is appropriate any more for this day and age.
      Suppose Muslims disagree with slavery, male or female circumcision, beating of the wives and do not believe in Jihad any more.

      Suppose Muslims prefer to concentrate on other parts of Islam that they like, e.g. Salat, Zikat, Haj, etc. This is their choice.

      But can they deny other Muslims whose choices are distinct from theirs?
      How could these Muslims stop a Muslim who wants to follow those teachings of Islam that they consider outdated? By what authority can they dissuade one who wants to spread Islam by Jihad, like Muhammad did? How can they prohibit themm not to assault sexually a 9-year-old child by marrying her? What would they say to a Muslim who wishes to marry up to four wives and decides to punish them by beating them if they are disobedient, as the “Holy Prophet” of Mecca instructed them to do?
      If they use logic in picking the teachings that are best, they are saying that logic is superior to revelation and therefore they are subscribing to the freethinker’s way of thinking not Muhammad’s.

      Many Islamic countries have realized that true Islam is impractical. Very few of them can practice it faithfully; they all have modified it to certain extent and have incorporated secularism into their laws to make life bearable. Those that do follow Islam are Hell on Earth. Interestingly the civility and the progress of these countries are proportionate to the level of their secularization. In the Middle Ages, when religion had plunged Europe into the Dark Ages, Islamic countries were progressive and prosperous. This was possible because of the tolerance of the rulers of those days, their independence from the Mosque and their disinterest to implement Islam.

      ZAKARIA AR-RAZI

      Zakaria Ar-Razi, one of the greatest minds of Islamic world, attacked religion in general and Islam in particular with a force unthinkable in this day. He wrote:

      “The prophets—these Billy goats with long beards, cannot claim any intellectual or spiritual superiority. These Billy goats pretend to come with a message from God, all the while exhausting themselves in spouting their lies, and imposing on the masses blind obedience to the “words of the master.” The miracles of the prophets are impostures, based on trickery, or the stories regarding them are lies. The falseness of what all the prophets say is evident in the fact that they contradict one another: one affirms what the other denies, and yet each claims to be the sole depository of the truth; thus the New Testament contradicts the Torah, the Koran the New Testament. As for the Koran, it is but an assorted mixture of “absurd and inconsistent fables,” which has ridiculously been judged inimitable, when, in fact, its language, style, and its much vaunted “eloquence” are far from being faultless. Custom, tradition, and intellectual laziness lead men to follow their religious leaders blindly. Religions have been the sole cause of the bloody wars that have ravaged mankind. Religions have also been resolutely hostile to philosophical speculation and to scientific research. The so-called holy scriptures are worthless and have done more harm than good, whereas the “writings of the ancients like Plato, Aristotle, Euclid, and Hippocrates have rendered much greater service to humanity.”

      THIS KIN D OF CRITICISM OF ISLAM TODAY, WOULD CARRY THE DEATH SENTENCE!

      Can any intellectual speak so freely against Islam calling the prophets “Billy Goats” as Ar-Razi called them disdainfully in these days and live? Does the fatwa against Salman Rushdie ring a bell? It is clear that in those days of the golden age of Islam, Islamic countries enjoyed a freedom and a level of secularization that has since disappeared. And along with that, the glory of Islamic world also has ebbed. Islam can be used as an index of barbarity and backwardness.

      The more a country applies Islam, the more uncivilized and uncultured it becomes.
      I have no doubt that if Islam was eliminated completely, we’ll regain the past glory of those secular days and even surpass it. There is no reason to believe that the black-eyed race of Middle East is inferior to the blue-eyed Europeans. The number of Middle Eastern scientists, academics and scholars in the West is an indication that given the opportunity they are no less intelligent than any other race. The reason that they are backward, uncivilized and barbaric in their native countries is because Islam has taken away their dignity, humanity and intelligence. Islam has brainwashed them, and like a drug has damaged the minds of their people.

      SAVAGE ARABS & THEIR CULT

      Bukhari:V5B59N459 “I entered the Mosque, saw Abu, sat beside him and asked about sex. Abu Said said, “We went out with Allah’s Apostle and we received female slaves from among the captives. We desired women and we loved to do coitus interruptus.”

      Do you think a female prisoner would desire to have sex with the very people responsible for the murder/beheading of her husband, father brother and/or son?

    • AN EXPOSITION OF THE FALLACY OF SHI’ITE BELIEFS

      from Their Own Sources
      by Allamah Khalid Mahmood

      Shiite Beliefs about the Present Qur’an

      Shiite Beliefs regarding Prophethood

      Shiite Beliefs with regards to Hadhrat Aaisha, the wife of Rasulullah (SAW)

      Shiite Beliefs about the companions of the Prophet (SAW)

      Shiite Beliefs with regards to the family of Rasulullah (SAW)

      Shiite beliefs about the Ahlus Sunnah Wal Jamaah

      The beliefs of Allamah Khomeini, the Leader of the Iranian revolution.

      1. THE BELIEFS OF THE SHI’ITES ABOUT THE PRESENT QURAN

      Jabir reported that he heard Imam Baqir saying: ‘No one can claim that he has compiled the Quran as Allah revealed except a liar. The only person to compile it and memorise it according to its revelation was Ali ibn Abi Talib and the Imams who succeeded him. (Usul Kafi: 1:228)

      A man said that someone was reciting the Quran in the company of Imam Ja’far. The narrator said that he heard certain verses in the recitation which were not according to the recitation of the people. Imam Ja’far told the person reciting: ‘Do not recite like this. Recite as the people recite until the (promised) Mahdi arrives. When the Mahdi arrives, he will recite the Quran according to its original revelation and the Qu,ran compiled by Ali will be brought forward. (Ibid: 2.622)
      Allah says in Surah Ale Imraan (32):

      “Certainly Allah has chosen Adam, Noah, the family of Abraham and the family of Imraan above the (families of the) worlds.”

      Allamah Ali ibn Ibrahim AI-Qummi – one of the early Shi’ite commentators of the Quran said concerning this verse:

      ‘The Imam said: ‘The words: “The family of Muhammed” were also revealed along with “the family of Ale Imraan.” They (referring to the Companions of the Prophet S.A.W.) removed the words “The family of Muhammad” from the original text (Al-Qummi’s commentary:308). The allegation of removing the words preempts any possibility of abrogation. It is clear that the commentary is accusing the Companions of the Prophet (Sallallaahu Alayhi Wasallam) of distorting the Quran.

      Allah says in Surah Taha (115):

      “And We had given Adam an order before, but he forgot and We did not find any resolve in him (to disobey the order).”

      Imam Ja’far is reported to have said that Allah had revealed this verse with the following words:

      “We had ordered Adam before with some words about Muhammad, Ali, Fatima, Hassan, Hussain and the Imams from their offspring but he (Adam) forgot.” Ja’far said: ‘By Allah, these were the words which were revealed to Muhammad.’ (Usul Kafi: 1:416 and the footnotes of Maqbool’s translation: 637)

      Allah says in Surah Yusuf (49):

      “Then a year will come in which people will be given abundant help and they will press grapes.” In AI-Qummi’s commentary it is reported from Imam Ja’far that someone recited this verse in the presence of Ali. Ali said: ‘What will they press’? Wine?’ The person asked how he should read the verse. Ali replied that the verse was revealed thus: “Then a year will come in which people will he given abundant help and in which they will be given abundant rain. (Al-Qummi’s commentary: 192)

      The word Ya’siroon in the present Quran is in the active voice. According to this commentary it should have been read in the passive voice as Yu’saroon to alter the meaning. In the footnotes to the translation of Maqbool, it is written that this word (Ya’siroon) was changed from the passive voice to the active to suit the fancies of wine-loving khulafa (rulers). (Maqbool’s translation: 479)
      Allah says in Surah Muhammad (9):

      “That is because they resented what Allah revealed, so Allah in turn cancelled their deeds.” AI-Qummi has stated that Imam Muhammad Baqir said that Jibreel had transmitted this verse as: ‘That is because they resented what Allah revealed about Ali.’ But then the apostates removed Ali’s name (from the Quran). (Ibid: 1011)

      Allah says in Surah Waqi’ah (29):

      “And the Companions of the Right Hand. What about the Companions of the Right Hand. They shall be among thornless lote-trees and under clusters of bananas.”

      One person recited this verse in the presence of Ali. Ali said that the word Talh is not.appropriate and should read Tal’a as in Surah Shu’araa (………). Some enquired as why the word should not be changed. Ali replied that it was not the right time to do so because correcting the Quran would only confuse common people. He went on to say that among the Imams, only Imam Mahdi will have the right to reintroduce the Quran as it was during the time of the prophet (Sallallaahu Alayhi Wasallam). (Ibid: 1067)

      Abu Mansur Ahmed Tibrisi, a prominent Shi’ite scholar of the 8th century (H), has written:

      ‘Enumerating the distortions and omissions of this sort (from the present Quran) would become laborious and it will disclose what Taqiyyah (Shi’ite practice to conceal the ‘truth’ for religious purposes) requires me not to disclose: the good qualities of Allah’s friends and the vices of His enemies. (AI-Ihtijaj by Tibrisi: 1:254)

      Mullah Muhsin Kashani, an 11th century Shi’ite scholar comments on the above quoted statement:

      ‘It is clear from all of these traditions and quotations from the Family of the Prophet (Sallallaahu Alayhi Wasallam) that the present Quran is not the complete Quran which was revealed to the Prophet (Sallallaahu Alayhi Wasallam). In fact, there are verses that contradict that which was revealed; verses that have been distorted and places where omissions have been made such as the names of Ali, the Family of Muhammad (Sallallaahu Alayhi Wasallam) and, on several occasions, there were the names of the hypocrites. Moreover, the present order of the Quran is not according to the preferred order of Allah and His Messenger. Ali ibn Ibrahim (a renowned commentator) also holds this opinion.’ (Tafseer of Saafi: l:32)

      2. THE BELIEFS OF THE SHI’ITES REGARDING PROPHETHOOD

      Allah says in Surah Baqarah (26):

      “Certainly Allah does not disdain from giving a parable of a gnat or something larger.”

      Allamah Ali ibn Ibrahim explains that by the word “gnat” Allah refers to Ameerul Mumineen (Ali) and by the words “or something larger” He means the Prophet Muhammad (Sallallaahu Alayhi Wasallam). (AI-Qummi: 19)

      Sheikh Tusi and Nu’mani both narrate from the 8th Imam, Rida, that the sign of Imam Mahdi’s appearance will be that he will appear naked in daylight. An announcer will announce that here is the Ameerul Mumineen himself who has reappeared. Mullah Muhammad Baqir Majlisi says that the first disciple to take pledge at the hands of the nude Mahdi will be Muhammad (Sallallaahu Alayhi Wasallam) himself. (Haqqul Yaqeen: 2:337)

      The leader of the Iranian revolution, Imam Khomeini writes:

      ‘Every prophet came to establish justice on Earth. His aim was also to establish justice but he was not successful. The same is the position of the Seal of the Prophets who came to reform human society and establish justice but failed during his lifetime.’ (Ittihad wa-yak-jihati:15)

      Mullah Fathullah Kashani, a reliable Shi’ite scholar writes about Mut’ah:

      The Prophet (Sallallaahu Alayhi Wasallam) said: ‘Whoever performs mut’ah once will receive the status of Hussain. Who ever performs mut’ah twice will receive the status of Hasan. Whoever performs mut’ah thrice will receive the status of Ali and who ever performs mut’ah four times will receive my status. (Tafseer Manhajul Sadiqeen: 1:356)

      [Mu’tah is to marry someone for a short period of time (temporary marriage). In this marriage, the woman does not hold the status of a wife. Mut’ah is permissible and virtuous in Shi’ite law but forbidden and sinful in Sunni law.]

      Imam Khomeini writes in his book ‘A1Hukumatul Islamiyah’ (52):

      ‘It is a necessary principle of our faith that our Imams have ranks that exceed those of close angels and the appointed messengers.’

      3. SHI’ITES BELIEF WITH REGARD TO AYESHA – THE WIFE OF THE PROPHET

      Mullah Baqir Majlisi writes:

      ‘When Imam Mahdi arrives, Ayesha will be resurrected so that she may be given a prescribed punishment and that Fatima be vindicated.’ (Haqqul Yaqeen: 347)

      The same author writes about Ayesha that “She was a traitor.” (Tadhkiratul Aimmah: 66)
      Again, Mullah Baqir Majilisi comments about Ayesha (R.A.) and Hafsa (R.A.) that: “They were both hypocrites.” (Hayatul Quloob: 2:745)

      Imam Khomeini writes about the prestige and worth of the oft-quoted Mullah Baqir:

      ‘Keep on reading the Persian books written by Majlisi so that you do not fall into any other such stupidity.’ (Kashful Asrar: 121)

      Maqbool Dehlavi, a Shi’ite translator of the Quran, quotes Imam Baqir as saying:

      ‘Two women poisoned the Prophet (Sallallaahu Alayhi Wasallam) before his death. These are the same two women (Ayesha and Hafsa). May Allah curse them and their fathers (Abu Bakr and Omar respectively). (His translation of Surah Ale Imraan: 134)

      4. WHAT THE SHI’ITES BELIEVE ABOUT THE COMPANIONS OF THE PROPHET

      Mullah Muhammed bin Yaqoob Kulaini, the most prominent Shi’ite scholar of Hadith, quotes Imam Baqir as saying:

      ‘People became apostates after the death of the Prophet (Sallallaahu Alayhi Wasallam), except for three people: Miqdad ibn Aswad, Abu Dharr Ghifari and Salmaan Farsi.’

      He continues:

      ‘Abu Bakr and Omar did not repent before they parted the world. In fact, they did not even mention what they had done to Ali. So may Allah, His angels and all of mankind curse them. (Furu’ul Kafi: Kitabul Rauda: 115)

      Mullah Baqir writes:

      ‘Regarding the doctrine of’ ‘Tabarri’ we believe that we should seek disassociation from four idols namely, Abu Bakr, Omar, Uthman and Mu’awiyah; from four women namely, Ayesha, Hafsa, Hind and Ummul Hakam, along with all their associates and followers. ‘These are the worst creation of Allah. It is not possible to believe in Allah, His Messenger and the Imams without disassociating oneself from their enemies. (Haqqul Yaqeen: 2:519)

      [The doctrine of ‘Tabarri’ means to have no association with the enemies of Allah.]

      Mullah Baqir writes:

      ‘One should say after each prayer: O Allah! Curse Abu Bakr, Omar, Uthman, Mu’awiyah, Ayesha, Hafsa, Hind and Ummul Hakam. (Aynul Hayat: 599)
      The Prophet (Sallallaahu Alayhi Wasallam), came to a person from the Ansaar and asked him if he had any food. The Ansaari said he had and slaughtered a goat. The man then grilled some meat and presented it to the Prophet (Sallallaahu Alayhi Wasallam) who wished that Ali, Fathima, Hasan and Hussain were present with him. Then Abu Bakr and Omar arrived. Ali also arrived shortly after. Allah then revealed the verse:

      ‘We have never sent any messenger prophet or Muhaddath before except that when ever they desired something, the devil interfered in their desire.’ (The Prophet then said) This is just as the devil has sent his two agents here right now (Abu Bakr and Omar). (The footnotes of Maqbool’s translation: Surah Hajj: 674)

      [Muhaddath is a non-prophet but he is inspired by Allah]

      Mullah Baqir Majlisi writes:

      ‘Pharaoh and Hamaan refer here to Abu Bakr and Omar. (Haqqul Yaqeen: 342)

      The same author also says:

      ‘The references in big books about the illegitimate birth of Omar cannot be discussed in this book. (Ibid: 259)

      Allah says in Surah Nahl (90):

      “And He prevents you from immorality, unlawfulness and rebellion.’

      Ali ibn Ibrahim AI-Qummi comments on this verse:

      ‘These three vices refer to so and so, so and so and so and so.’ (Al Qummi’s commentary: 218)

      Any ambiguity is cleared by the following comment: ‘Immorality refers to the first person (Abu Bakr); unlawfulness refers to the second (Omar) and rebellion refers to the third (Uthman). (Footnotes to Maqbool’s translation: 522)

      Mullah Baqir narrates a story from Imam Zainul Abideen that a man came to the Imam and asked him to inform him about Abu Bakr and Omar. The Imam informed him that they were both non-believers. (Haqqul Yaqeen: 551)

      5. THE SHI’ITES BELIEF REGARDING THE FAMILY OF THE PROPHET

      (Sallallaahu Alayhi Wasallam)

      Mullah Baqir Majlisi writes: ‘Fatima (R.A.) described Ali (R.A.) thus:
      “You are hiding like a malformed foetus in a womb; you have ran home like those who are guilty of being untrustworthy and after having destroyed the strongest men on earth you have been overcome by these wimps.” (Ibid: 203)

      Mullah Baqir also writes:

      After hearing some women talking about Ali (R.A.) Fatima (R.A.) complained about her husband’s features:

      “He is a man with a big stomach. His hands are high and his bones look suppressed. He has a receding hair line, big eyes and shows his teeth all the time. He has no wealth either. (Jilalul Uyoon: 58, in the chapter on Fatima)

      The very same Mullah Baqir comments about a dream that Fatima had and establishes that the devil came to her:

      ‘The dream Fatima had was from a devil whose name is Uhaad. (Ibid: 52)

      The renowned Shi’ite scholar Abu Mansur Ahmed Tibrisi writes:

      ‘Abu Bakr sent Qunfudh to Ali with a delegation who entered Ali’s house without his permission. Ali went for his sword but the group had already taken it away. They captured Ali and tied a rope round his neck. When Fatima tried to intervene, Qunfudh hit her. The delegation dragged Ali to Abu Bakr where Omar, Khalid bin Walid and Abu Ubaidah ibn Jarrah (R.A.) were also present with many other people. Omar severely reprimanded Ali and told him to swear allegiance with Abu Bakr. Ali then took Abu Bakr’s hand and took an oath of allegiance. (Al-Ihtijaj, by Tibrisi: 83, 84)

      Mullah Baqir narrates Fatima’s displeasure with regards to Ali’s attitude about her in the words of Ali:

      “Jibreel came to the Prophet (Sallallaahu Alayhi Wasallam) and said “Allah sends His Salaam upon you and says that Fatima is about to come and complain about Ali. Do not listen to anything about Ali from Fatima.”

      When Fatima came, the Prophet (Sallallaahu Alayhi Wasallam) asked her if she came to complain about Ali. She replied that she had. The Prophet (Sallallaahu Alayhi Wasallam) said: “By the Lord of the Ka’bah! Go back to Ali and tell him that you are prepared to rub your nose in dust in order to keep him happy. You may do as you please.” (Jailul ‘Uyoon: 61)

      6. WHAT IS THE SHI’ITES BELIEF ABOUT AHLUS SUNNAH WA’L JAMA’AH

      Muhammad ibn Yacoob Kulaini, the most prominent of all Shi’ite scholars of Hadith quotes Imam Baqir as saying:

      “Everybody, except us Shi’ites, are illegitimate.” (Furoo’u Kafi in Kitabul Raudah: 135)

      Mullah Baqir writes:

      “When Imam Mahdi appears, he will start to execute the Sunni scholars before turning to the non-believers.” Similar words of this hadith has also been quoted in the tafseer Majma’ul Bayan with reference to the Prophet (Sallallaahu Alayhi Wasallam). (Haqqul Yaqeen: 2:527)

      Mullah Baqir quotes Imam Zainul Abideen:

      A person asked the Imam about Abu Bakr and Omar.

      The Imam replied: “I have been informed that they were both non-believers and any one who befriends them (by thinking they are good) are also non-believers.” (Ibid: 2:522)

      The same author quotes Imam Ali-ul-Naqi:

      Imam Ali-ul-Naqi was asked about identifying the Nasibi group (those who prefer Abu Bakr and Omar over Ali): whether it was sufficient to know that they (the Nasibis) preferred Abu Bakr and Omar over Ali and that they held the Imamate of Abu Bakr and Omar in good standing. T’he Imam replied that whoever believed this was a Nasibi. (Ibid: 521)

      Again, Mullah Baqir writes about these Nasibis:

      The Nasibi (one who prefers Abu Bakr and Omar over Ali) is worse than an illegitimate person. It is true that Allah has not created anything more despicable than dogs. But the Nasibi is even more degenerate in the Eyes of Allah than a dog. (Ibid: 2:516)

      7. The Beliefs of Allamah Khomeni

      (the Leader of the Iranian Revolution)

      Nuri Tibiris, one of the most renowned Shi’ite scholars and mujtahids, wrote a book against the present Quran. The book is entitled: ‘Faslul Khitab Fi Tahreefi-Kitabi Rabbil Arbaab’ (The Final Verdict on the Distortion of the Book of the Lord of Lords).

      Allamah Khomeini mentions this scholar with great respect in his own book ‘A1Hukumatul Islamiyah” (The Islamic State). In fact, Khomeini has actually used Nuri Tibiris’s work entitled “Mustadrakul Wasail” to complete his theory of Wilayatul Faqih.

      [Wilayatul Faqih is the Islamic jurist’s right to overrule a ruling that contradicts Islamic law.]

      Khomeini writes about Abu Bakr and Omar (R.A.):

      “Those people who, in their envy to rule, attached themselves to the Deen of the Prophet (Sallallaahu Alayhi Wasallam) and formed their own cliques could not possibly refrain from their actions on the bases of Quranic advice. They had to materialise their aims at any cost.” (Kashful Asraar: 114)

      He also writes:

      ‘Those who had no affiliation with the Quran and Islam except through their desire for the world and power. They had made the Qurun a vehicle to promote their agenda. (Ibid)

      In his book Kashful Asraar, Allamah Khomeni has dedicated a whole chapter to Abu Bakr’s opposition to the Quran and another chapter to the Omar’s opposition. (Ibid: 114 & 117)

      He has then continued to write a chapter on how to answer the critiques of the Ahlus Sunnah W’al Jama’ah with the heading: “An eye on the answers of the foolish.” (Ibid: 120)

      Khomeni writes about Uthman (R.A.):

      “We worship and recognize only that God Whose actions are based on concrete rationalism and Who does not rule against that rationalism. We do not worship a god who creates a building for Divine worship and justice and then strives to destroy that very building himself by giving authority to rascals like Yazid, Mu’awiyah and Uthman. (Ibid: 107)

      These are but a few selected views of Majlisi, Maqbool Dehlavi, Noori and Allamah Khomeini, the leader of the Iranian Revolution. These have been presented to you without any critique or commentary. The reader should judge for himself how much he can accept these beliefs. The reader should also ask himself if the rise of Khomeini in Iran was a political revolution or whether he had an agenda to propagate the Shi’ite beliefs. Or whether it was a challenge to all of the Muslim world, or a threat to the bonafides of the beliefs of Sunnis.

      Was-Salam

      Jamiatul Ulama (KZN)

  3. YO GULAM,

    You son of a She Camel,

    MUHAMMAD THE BILLY GOAT & HIS NEANDERTHAL CULT

    Zakaria Ar-Razi, one of the greatest minds of Islamic world, attacked religion in general and Islam in particular with a force unthinkable in this day. He wrote:

    “The prophets—these Billy goats with long beards, cannot claim any intellectual or spiritual superiority. These Billy goats pretend to come with a message from God, all the while exhausting themselves in spouting their lies, and imposing on the masses blind obedience to the “words of the master.” The miracles of the prophets are impostures, based on trickery, or the stories regarding them are lies. The falseness of what all the prophets say is evident in the fact that they contradict one another: one affirms what the other denies, and yet each claims to be the sole depository of the truth; thus the New Testament contradicts the Torah, the Koran the New Testament. As for the Koran, it is but an assorted mixture of “absurd and inconsistent fables,” which has ridiculously been judged inimitable, when, in fact, its language, style, and its much vaunted “eloquence” are far from being faultless. Custom, tradition, and intellectual laziness lead men to follow their religious leaders blindly. Religions have been the sole cause of the bloody wars that have ravaged mankind. Religions have also been resolutely hostile to philosophical speculation and to scientific research. The so-called holy scriptures are worthless and have done more harm than good, whereas the “writings of the ancients like Plato, Aristotle, Euclid, and Hippocrates have rendered much greater service to humanity.”

    THIS KIND OF CRITICISM OF ISLAM TODAY, WOULD CARRY THE DEATH SENTENCE!

    Can any intellectual speak so freely against Islam calling the prophets “Billy Goats” as Ar-Razi called them disdainfully in these days and live? Does the fatwa against Salman Rushdie ring a bell? It is clear that in those days of the golden age of Islam, Islamic countries enjoyed a freedom and a level of secularization that has since disappeared. And along with that, the glory of Islamic world also has ebbed. Islam can be used as an index of barbarity and backwardness.

    The more a country applies Islam, the more uncivilized and uncultured it becomes.

    I have no doubt that if Islam was eliminated completely, we’ll regain the past glory of those secular days and even surpass it. There is no reason to believe that the black-eyed race of Middle East is inferior to the blue-eyed Europeans. The number of Middle Eastern scientists, academics and scholars in the West is an indication that given the opportunity they are no less intelligent than any other race. The reason that they are backward, uncivilized and barbaric in their native countries is because Islam has taken away their dignity, humanity and intelligence. Islam has brainwashed them, and like a drug has damaged the minds of their people.

    SAVAGE ARABS & THEIR CULT

    Bukhari:V5B59N459 “I entered the Mosque, saw Abu, sat beside him and asked about sex. Abu Said said, “We went out with Allah’s Apostle and we received female slaves from among the captives. We desired women and we loved to do coitus interruptus.”

    Do you think a female prisoner would desire to have sex with the very people responsible for the murder/beheading of her husband, father brother and/or son?

    ISLAM TEACHES THAT RAPE IS ORDAINED OF ALLAH.

    ALLAH & MOHAMMED SANCTIONED THE RAPE OF FEMALE CAPTIVES:

    RAPE JIHAD:

    Sahih Muslim Book 08. N 3371Marriage
    Chapter: Al-Azl (incomplete sexual intercourse): Coitus Interruptus.
    Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): O Abu Sa’id, did you hear Allah’s Messenger (May peace be upon him) mentioning al-’azl? He said: Yes, and added: We went out with Allah’s Messenger (May peace be upon him) on the expedition to the Bi’l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them.
    So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him?
    So we asked Allah’s Messenger (May peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

    REMEMBER:

    ISLAM TEACHES THAT RAPE IS ORDAINED OF GOD

    ALLAH & MOHAMMED SANCTIONED RAPE

    AL-‘AZL

    Al-’Azl, (العزل) also known as coitus interruptus, is the practice of having sexual intercourse with a woman but withdrawing the penis before ejaculation. Apparently al-’Azl with female captives and slaves was a pretty important topic for Muhammad and his companions as evidenced by the abundance of Hadith material on the subject.

    Narrated Jabir: We used to practice coitus interruptus during the lifetime of Allah’s Apostle .

    Sahih Bukhari 7:62:135

    Narrated Jabir: We used to practice coitus interrupt us while the Quran was being revealed. Jabir added: We used to practice coitus interruptus during the lifetime of Allah’s Apostle while the Quran was being Revealed.

    Sahih Bukhari 7:62:136

    When RAPING your captive, it’s better if you do not pull out at the end

    Narrated Abu Said Al-Khudri: that while he was sitting with Allah’s Apostle he said, “O Allah’s Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interruptus(RAPE WITHOUT PREGNANCY)?” The Prophet said, “Do you really do that? It is better for you not to PULL OUT. No soul that which Allah has destined to exist, but will surely come into existence.”
    Sahih Bukhari 3:34:432
    Abu Said said, “We went with Allah’s Apostle, in the Ghazwa of Barli Al-Mustaliq and we captured some of the ‘Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah’s Apostle (whether it was permissible). He said, “It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence.”

    Sahih Bukhari 3:46:718

    We went out with Allah’s Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. ………
    We asked (him) about it and he said, “It is better for you not to PULL OUT, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist.”

    Sahih Bukhari 5:59:459

    Narrated Abu Said Al-Khudri: That during the battle with Bani Al-Mustaliq they (Muslims) captured females and wanted sexual relation with them without impregnating them. So they asked the Prophet about coitus interruptus. He said, “It is better that you leave it in, for Allah has written whom He is going to create till the Day of Resurrection.” Qaza’a said, “I heard Abu Sa’id saying that the Prophet said, ‘No soul is ordained to be created but Allah will create it.”

    Sahih Bukhari 9:93:506

    Narrated Abu Said Al-Khudri: We got female captives in the war booty and we used to do coitus interruptus with them. So we asked Allah’s Apostle about it and he said, “Do you really do that?” repeating the question thrice, “There is no soul that is destined to exist but will come into existence, till the Day of Resurrection.”

    Sahih Bukhari 7:62:137

    Narrated Abu Said Al-Khudri: That while he was sitting with the Prophet a man from the Ansar came and said, “O Allah’s Apostle! We get slave girls from the war captives and we love property; what do you think about coitus interruptus?” Allah’s Apostle said, “Do you do that? It is better for you not to pull out, for there is no soul which Allah has ordained to come into existence but will be created.”

    Sahih Bukhari 8:77:600

    Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): O Abu Sa’id, did you hear Allah’s Messenger (may peace be upon him) mentioning al-’azl? He said: Yes, and added: We went out with Allah’s Messenger (may peace be upon him) on the expedition to the Bi’l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him? So we asked Allah’s Messenger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

    Sahih Muslim 8:3371, See also: Sahih Muslim 8:3372

    Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from Muhammad ibn Yahya ibn Habban that Ibn Muhayriz said, “I went into the mosque and saw Abu Said al-Khudri and so I sat by him and asked him about coitus interruptus. Abu Said al-Khudri said, ‘We went out with the Messenger of Allah, may Allah bless him and grant him peace, on the expedition to the Banu al-Mustaliq. We took some Arabs prisoner, and we desired the women as celibacy was hard for us. We wanted the ransom, so we wanted to practise coitus interruptus. We said, ‘Shall we practise coitus interruptus while the Messenger of Allah, may Allah bless him and grant him peace, is among us before we ask him?’ We asked him about that and he said, ‘You don’t have to not do it. There is no self which is to come into existence up to the Day of Rising but that it will come into existence.’ ”

    Al-Muwatta 29 32.95b

    It’s okay to practice ‘azl when having sex with your slave-girl
    Narrated AbuSa’id al-Khudri: A man said: Apostle of Allah, I have a slave-girl and I withdraw the penis from her (while having intercourse), and I dislike that she becomes pregnant. I intend (by intercourse) what the men intend by it. The Jews say that withdrawing the penis (azl) is burying the living girls on a small scale. He (the Prophet) said: The Jews told a lie. If Allah intends to create it, you cannot turn it away.

    Abu Dawud 11:2166

    Jabir (Allah be pleased with him) reported that a man came to Allah’s Messenger (may peace be upon him) and said: I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise ‘azl, if you so like, but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said: I told you what was decreed for her would come to her.

    Sahih Muslim 8:3383

    Your slave-girl is your field, so water it or leave it thirsty if you want
    Yahya related to me from Malik from Damra ibn Said al-Mazini from al-Hajjaj ibn Amr ibn Ghaziya that he was sitting with Zayd ibn Thabit when Ibn Fahd came to him. He was from the Yemen. He said, “Abu Said! I have slave-girls. None of the wives in my keep are more pleasing to me than them, and not all of them please me so much that I want a child by them, shall I then practise coitus interruptus?” Zayd ibn Thabit said, “Give an opinion, Hajjaj!” “I said, ‘May Allah forgive you! We sit with you in order to learn from you!’ He said, ‘Give an opinion! ‘I said, ‘She is your field, if you wish, water it, and if you wish, leave it thirsty. I heard that from Zayd.’ Zayd said, ‘He has spoken the truth.’ ”

    Al-Muwatta 29 32.99b

    “You don’t need your slave-girl’s permission to practice ‘azl with her.”
    Yahya related to me from Malik from Humayd ibn Qays al-Makki that a man called Dhafif said that Ibn Abbas was asked about coitus interruptus. He called a slave-girl of his and said, “Tell them.” She was embarrassed. He said, “It is alright, and I do it myself.” Malik said, “A man does not practise coitus interruptus with a free woman unless she gives her permission. There is no harm in practising coitus interruptus with a slave-girl without her permission. Someone who has someone else’s slave-girl as a wife, does not practise coitus interruptus with her unless her people give him permission.”

    Al-Muwatta 29 32.100b

    Additional Hadith about ‘azl

    Sahih Muslim

    Sa’d b. Abu Waqqas (Allah be pleased with him) reported that a person came to Allah’s Messenger (may peace be upon him) and said: I do ‘azi with my wife. Thereupon Allah’s Messenger (may peace be upon him) said: Why do you do that? The person said: I fear harm to her child or her children. Thereupon Allah’s Messenger (way peace be upon him) said: If that were harmful it would harm the Persians and the Greeks.

    Sahih Muslim 8:3394

    Abu Sa’id al-Khudri (Allah be pleased with him) reported: We took women captives, and we wanted to do ‘azl with them. We then asked Allah’s Messenger (may peace be upon him) about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of judgment must be born.

    Sahih Muslim 8:3373

    Abu Sa’id al-Khudri (Allah be pleased with him) (was asked if he had heard it himself), to which he said: Yes. (I heard) Allah’s Apostle (may peace be upon him) as saying: There is no harm if you do not practise it, for it (the birth of the child) is something ordained (by Allah).

    Sahih Muslim 8:3374, See also: Sahih Muslim 8:3375

    Abu Sa’id al-Khudri (Allah be pleased with him) reported that Allah’s Apostle (may peace be upon him) was asked about ‘azl, whereupon he said: There is no harm if you do not do that, for it (the birth of the child) is something ordained. Muhammad (one of the narrators) said: (The words) La ‘alaykum (there is no harm) implies its Prohibition.

    Sahih Muslim 8:3376

    Abu Sa’id al-Khudri (Allah be pleased with him) reported that mention was made of ‘azl in the presence of Allah’s Apostle (may peace be upon him) whereupon he said: Why do you practise it? They said: There is a man whose wife has to suckle the child, and if that person has a sexual intercourse with her (she may conceive) which he does not like, and there is another person who has a slave-girl and he has a sexual intercourse with her, but he does not like her to have conception so that she may not become Umm Walad, whereupon he (the Holy Prophet) said: There is no harm if you do not do that, for that (the birth of the child) is something pre- ordained. Ibn ‘Aun said: I made a mention of this hadith to Hasan, and he said: By Allah, (it seems) as if there is upbraiding in it (for ‘azl).

    Sahih Muslim 8:3377, See also: Sahih Muslim 8:3378 and Sahih Muslim 8:3379

    Abu Sa’id al-Khudri (Allah be pleased with him) reported: Mention was made about al-’azl in the presence of Allah’s Messenger (may peace be upon him), whereupon he said: Why any one of you practises it? (He did not say: One of you should not do it), for there is no created soul, whose creator is not Allah.

    Sahih Muslim 8:3380

    Abu Sa’id al-Khudri (Allah be pleased with him) reported that Allah’s Messenger (may peace be upon him) was asked about ‘azl, whereupon he said: The child does not come from all the liquid (sermen) and when Allah intends to create anything nothing can prevent it (from coming into existence).

    Sahih Muslim 8:3381, See also: Sahih Muslim 8:3382

    Jabir b. ‘Abdullah (Allah be pleased with them) reported that a person asked Allah’s Apostle (may peace be upon him) saying: I have a slave-girl and I practise ‘azl with her, whereupon Allah’s Messenger (may peace be upon him) said: This cannot prevent that which Allah has decreed. The person then came (after some time) and said: Messenger of Allah, the slave-girl about whom I talked to you has conceived, whereupon Allah’s Messenger (may peace be upon him) said: I am the servant of Allah and His Messenger.

    Sahih Muslim 8:3384

    Al-Muwatta

    Yahya related to me from Malik from Abu’n-Nadr, the mawla of Umar ibn Ubaydullah from Amir ibn Sad ibn Abi Waqqas from his father that he used to practise coitus interruptus.

    Al-Muwatta 29 32.96b

    Yahya related to me from Malik from Abu’n-Nadr, the mawla of Umar ibn Ubaydullah from Ibn Aflah, the mawla of Abu Ayyub al-Ansari from an umm walad of Abu Ayyubal-Ansari that he practised coitus interruptus.

    Al-Muwatta 29 32.97b

    Yahya related to me from Malik from Nafi that Abdullah ibn Umar did not practise coitus interruptus and thought that it was disapproved.

    Al-Muwatta 29 32.98b

    Yahya said that Malik related from Ibn Shihab from Salim ibn Abdullah ibn Umar from his father that Umar ibn al-Khattab said, “What’s the matter with men who have intercourse with their slave-girls and then dismiss them? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him, whether or not he has practised coitus interruptus or stopped having intercourse with her.”

    Al-Muwatta 36 23.24b

    Malik related to me from Nafi that Safiyya bint Abi Ubayd informed him that Umar ibn al-Khattab said, “What is the matter with men who have intercourse with their slave-girls and then leave them to go? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him, whether or not he has practised coitus interruptus or left off from intercourse with her.” Yahya said that he heard Malik say, “What is done in our community about an umm walad who commits a crime is that her master is liable for what she has done up to her value. He does not have to surrender her, and he cannot be made to bear more than her value for her crime.”

    Al-Muwatta 36 23.25b

    DIVINE QURAN OR COSMIC JOKE?

    According to the Islamic theology, the Koran was written by Allah in heaven and has no human authors. Indeed, the Koran claims that the revelations given in it (that were not revealed in the previous Scriptures) are new (Sura 2:151). According to the non-Muslims that lived in Mecca, however, the Koran was filled with a bunch of old myths, fairy tails, and legends that the people who lived and traveled in the area commonly told. Unless stated otherwise, all Koran quotes are from Pickthall’s translation:

    “And they say: Fables of the men of old which he hath had written down so that they are dictated to him morn and evening.”

    -Sura 25:5

    The Koran’s response to this is to deny it completely and call it a lie:

    “…so that they have produced a slander and a lie.”

    -Sura 25:4

    The Koran affirms that everything in the Koran is a revelation from God and not a fairy tale from a human author.

    On the contrary, it can be shown that the un-believers in Mecca were right. The stories told in the Koran are nothing more than Jewish, Christian, Arabic, and Persian apocryphal fables, legends, fairy-tales and other fictional narratives that were told in the area of Mecca in the 7th century. They are not a *revelation* from God.

    MECCA DURING THE TIME OF MUHAMMAD

    As a child, Muhammad was a normal Arab who liked to talk with people of various nationalities traveling in caravans. Mecca was a city where traders from all over the Middle East would come to trade along the trade routes. They would bring their stories from their respective cultures and tell them to the locals.

    Also, after the destruction of the Jewish Temple in Jerusalem, the Jews scattered across the world. One of the places that some of them scattered to was southern Arabia with a large community in Medina. They likewise brought some of their apocryphal fables out of the Midrash and Mishna with them and told these stories to the Arabs.

    Lastly, after their views of Christ were considered heretical by an ecumenical council, the Emperor banished Nestorian Christians outside the borders of the Empire. The Nestorians, because they originated in the east, moved in the direction of the closest border, eastward, and many ended up in Arabia. They set up monasteries there and along the caravan routes that Muhammad would travel on. Two important men in Muhammad’s life, Waraqa ibn Nofal, who was considered Muhammad’s uncle, and Buhaira, a monk who taught Muhammad some things about the Bible, were both Nestorians. The Nestorians likewise brought their apocryphal stories to Arabia and told them to those who passed along the trade routes.

    In the end, it all makes sense. Muhammad learned all of these creative stories from those he came in contact with. When he proclaimed to all that he was a prophet, he retold these imaginative and poetic narratives under the pretense of revelation. This is one of the reasons that the Koran seems so poetic and elegant at times.

    THE FABLE & LEGENDS

    Arabic Legends

    THE JINN

    In multiple places, the Koran speaks of a created race of beings called Jinn (Suras 18:50, 72:1, etc.). However, in the west, we commonly call them genies. [Yes, the same genies from Aladdin and the Magic Lamp, I Dream of Genie, etc.] These jinn, spirit beings who lived in caves, the ground, trees, and other natural places, were a popular superstition in Arabia before Islam, and scholars have noted this animistic influence on Islam for quite some time now:

    http://www.answering-islam.org/Books/Zwemer/Animism/chap7.htm

    ARAB POETRY
    In Muhammad’s day, many Arab poets resided in Mecca, and one poet’s daughter accused Muhammad of taking one of her father’s poems and putting it in the Koran as if it were Divine revelation (Sura 54:1, 29, 31, 46):

    “Imraul Qais’s daughter once heard this Surat recited aloud. She immediately recognized her father’s poem and demanded to know how her father’s verses had become part of a divine revelation, supposedly preserved on stone tablets in heaven!”

    – Dr. Anis A. Shorrosh, Islam Unveiled (Nashville, Tenn.: Thomas Nelson, 1988), p.193.

    THE SHE CAMEL STORY

    The story told in the Koran about the prophet and the rock that ‘gave birth’ to a she-camel was a well known narrative in the Middle East at the time of Muhammad (Sura 7:73-79).

    THE STORY OF THE 12 SPRINGS

    The story in Sura 2:60 about Moses striking a rock with his staff and 12 springs of water for each of the twelve tribes coming forth was a Jewish and Arab legend that was around well before Islam.

    JEWISH LEGENDS

    ABRAHAM & NIMROD

    The narrative about Abraham mocking the people for their idols and being saved by God from Nimrod’s fire in Sura 21:51-71 is clearly from the Midrash Rabbah. Here is Sura 21:58-69:

    “Then he reduced them to fragments, all save the chief of them, that haply they might have recourse to it. They said: Who hath done this to our gods? Surely it must be some evil-doer. They said: We heard a youth make mention of them, who is called Abraham. They said: Then bring him (hither) before the people’s eyes that they may testify. They said: Is it thou who hast done this to our gods, O Abraham? He said: But this, their chief hath done it. So question them, if they can speak. Then gathered they apart and said: Lo! Ye yourselves are the wrong-doers. And they were utterly confounded, and they said: Well thou knowest that these speak not. He said: Worship ye then instead of Allah that which cannot profit you at all, not harm you? Fie on you and all that ye worship instead of Allah! Have ye then no sense? They cried: Burn him and stand by your gods, if ye will be doing. We said: O fire, be coolness and peace for Abraham…”

    -Sura 21:58-69

    Now, compare that to the narrative from the Midrash Rabbah:

    “Abraham getting up took his staff in his hand, and having broken the idols with it…placed the staff in the hand of the largest (idol). His father coming up said: who has done this?

    Abraham said…the largest one took the staff and broke them all to pieces. His father said, why do you tell such a foolish tale? Do these (idols) know anything? Nimrod said: If you argue with me about things which I am unable to worship other than fire, into it I will cast you. So let the god you worship deliver you therefrom. So Abraham went down into the flames and remained there safe and unhurt.”

    -Midrash Rabbah

    CAIN, ABEL & THE RAVEN

    The story in Sura 5:27-32 about a raven covering up Abel’s body after Cain killed him most certainly came from a tradition preserved by Pirke Rabbi Eleazar and the Jewish Mishnah. The following is from the Koran:

    “But (the other’s) mind imposed on him the killing of his brother, so he slew him and became one of the losers. Then Allah sent a raven scratching up the ground, to show him how to hide his brother’s naked corpse. He said: Woe unto me! Am I not able to be as this raven and so hide my brother’s naked corpse? And he became repentant. For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind.”

    -Sura 5:30-32

    The following is from Pirke Rabbi Eleazar (notice the parallels between this and Sura 5:30-31):

    “Adam and Eve, sitting by the corpse (of Abel) wept not knowing what to do, for they had as yet no knowledge of burial. A Raven coming up, took the dead body of its fellow (mate), and having scratched up the earth, buried it thus before their eyes. Adam said, “Let us follow the example of the Raven,” and so taking up Abel’s body buried it at once.”

    -Pirke Rabbi Eleazar

    The following is from the Jewish Mishnah (notice the parallels between this and Sura 5:32):

    “We find in the case of Cain who murdered his brother, the voice of thy brother’s blood cries (Genesis 4:10). It is not said here blood in the singular, but bloods in the plural. That is, his own blood and the blood of his seed. Man was created single in order to show that to him who kills a single individual (a human being) it shall be reckoned (counted) that he has slain the whole race; but to him who preserves the life of a single individual, it is counted that he has preserved the whole race.”

    -Jewish Mishnah, Sanhedrin 4:5

    THE HOVERING MOUNT SINAI

    The tale about God lifting up Mount Sinai over the Israelites as a threat if they did not follow the Law comes from the second century A.D. Jewish fable, Abodah Sarah. Here is Sura 7:171:

    “And when We shook the Mount above them as it were a covering, and they supposed that it was going to fall upon them (and We said): Hold Fast that which We have given you, and remember that which is therein, that ye may ward off (evil).”

    -Sura 7:171

    Now, here is part of Abodah Sarah:

    “I raised (by shaking it from its roots) the Mountain (Sinai) to be a covering over you as it were, a lid.”

    -from Abodah Sarah

    THE LIVING GOLDEN CALF

    The narrative in which the golden calf-idol that the rebellious Israelites forge actually moos (Sura 20:85-88) is from a Jewish legend that was recorded by Pirke Rabbi Eleazar. Sura 20:85-88:

    “He said: Lo! We have tried thy folk in thine absence, and As-Samiri hath misled them. Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me? They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed. Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your god and the god of Moses, but he hath forgotten.”

    -Sura 20:85-88

    Now, compare this to Pirke Rabbi Eleazar:

    “And this calf came out lowing, and the Israelites saw it. Rabbi Yehudah says that Sammael was hidden in its interior, and was lowing in order that he might deceive Israel.”

    -from Pirke Rabbi Eleazar, Part 45

    SAVING PHARAOH OUT OF THE SEA

    The story of Sura 10:90-92 where Pharaoh is saved by God from the enclosing Red Sea that Moses and the Israelites journeyed through is from Pirke Rabbi Eleazar and Midrash Yalkut. Here is Sura 10:90-92:

    “And we brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no God save Him in Whom the Children of Israel believe, and I am of those who surrender (unto Him). What! Now! When hitherto thou hast rebelled and been of the wrong-doers? But this day We save thee in thy body that thou mayst be a portent for those after thee. Lo! Most of mankind are heedless of Our portents.”

    -Surah 10:90-92

    Compare that to Pirke Rabbi Eleazar and Midrash Yalkut:

    “Perceive the great power of repentance! Pharaoh, king of Egypt, uttered very wicked words-‘Who is the god whose voice I shall obey? (Exod. 5:2). Yet as he repented, saying, ‘Who is like unto thee among the gods?’ (Exod. 15:2). God saved him from death; for it saith; ‘Almost had I stretched out my hands and destroyed; but God let him live, that he might declare his power and strength.’”

    -Pirke Rabbi Eleazar, Part 43; Midrash Yalkut, Part 238

    [It must be noted that Muslims attempt to use the above Surah to prove the Divine inspiration of the Koran. It is believed that the body of the Pharaoh of the Exodus was found in the late nineteenth century, and Muslims argue that Muhammad could not have known that the Pharaoh survived except through Divine revelation. However, as I have shown above, the Jews beat Muhammad to it by several centuries. If this is any indication of inspiration (which its not), then the credit must go the Talmudic compilers and not to the Koran. Yet again, we have proof of Muhammad receiving his “revelations” from human sources.]

    SOLOMON & THE HOOPOE BIRD

    The story about Solomon, the Hoopoe Bird, and the Queen of Sheba in Sura 27:17-44 undoubtedly comes from the Jewish II Targum of Esther. Because the passages are so long, I will not cite them here, but instead, I will list the literary parallels that prove that this Koranic story comes straight out of the II Targum of Esther:

    1. Both start out with Solomon gathering together armies of jinn (i.e. genies) and men.
    2. Both have Solomon searching for a bird and saying that he will kill it for disobeying his orders.
    3. Both have the bird appearing and talking to Solomon about the Queen of Sheba.
    4. Both have the Queen of Sheba worshipping some part of nature (i.e. idolatry).
    5. Both have Solomon sending a letter to the Queen of Sheba, and the Queen of Sheba asks for the advice of her nobles.
    6. Both have the Queen of Sheba entering into a palace made of glass, and thinking it to be water, she lifts up her dress a bit.
    7. Both have Solomon crying out to her that it is not water but glass when he sees the hair on her legs.

    LEGENDS & THE QURAN

    This article considers the relation of the Qur’an, the central religious text of Islam, and myths and legends. “Myths are narratives that serve to explain and describe the experienced world by laying bare its archetypal patterns; they are often staged in a cosmic or supernatural framework so as to manifest binding truths, to generate meaning and provide guidance. Legends, raising no such universal claim, may be understood as narratives of pious imagination celebrating an exemplary figure.” [1]

    Whether the Qur’an contains myths or legends is a hyper-sensitive and controversial question since “the term ‘myth,’ in particular, is sometimes thought to be irreconcilable with the concept of revelation.”[1] The Qur’an contains many religious accounts considered legendary or derivative by non-Muslim historians.[2] Most of this literature was created hundreds of years after the events they document, therefore they are not considered to have any historical accuracy. The content is usually Jewish folklore rejected by Jewish scholars. Historians and source critics think that Muhammad mistook these accounts for being orthodox Jewish and Christian beliefs and therefore incorporated them into the Qur’an.[3] Critics of Islam therefore conclude that the Qur’an cannot be from God because it contains these unhistorical legends.

    THE QURAN’S RESPONSE

    During Muhammad’s lifetime, non-Muslims accused Muhammad of borrowing from “tales of the ancients” to compose the Qur’an. Because Muslims believe that the Qur’an was not revealed all at once, the Qur’an quotes these critics.

    “But the misbelievers say: “Naught is this but a lie which he has forged, and others have helped him at it.” The disbelievers of that time were the ones who accused him of lying but other ones that were on his side were the ones who helped him at it. And they say: “Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening.” Say: “The (Qur’an) was sent down by Him who knows the mystery (that is) in the heavens and the earth: verily He is Oft-Forgiving, Most Merciful.” (Qur’an [Qur’an 25:4-6]) –translated by Yusuf Ali ”

    SATAN & ADAM

    In the Qur’an, Satan originally has favor with God. When God creates Adam, he commands all the angels to bow to him. Satan refuses to bow to Adam and is therefore rebuked by God. The apocryphal Jewish work Life of Adam and Eve also contains this narrative.

    QURAN

    “Behold! thy Lord said to the angels: “I am about to create man, from sounding clay from mud moulded into shape; “When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him.” So the angels prostrated themselves, all of them together: Not so Iblis: he refused to be among those who prostrated themselves. (God) said: “O Iblis! what is your reason for not being among those who prostrated themselves?” (Iblis) said: “I am not one to prostrate myself to man, whom Thou didst create from sounding clay, from mud moulded into shape.”

    [Qur’an 15:28]

    THE LIFE OF ADAM & EVE

    “Then Michael came; he summoned all the troops of angels and told them, “Bow down before the likeness and the image of the divinity.” And then, when Michael summoned them and all had bowed down to you, he summoned me [Satan] also. And I told him, “Go away from me, for I shall not bow down to him who is younger than me; indeed, I am master prior to him and it is proper for him to bow down to me. [2] ”

    Additionally, some confusion comes from the Qur’anic passage because in it God speaks to the angels, implying that Satan is an angel while elsewhere in Islam Satan is called a jinn instead, this is because of the grammatical rule called tagleeb in the arabic language, in which the majority in a certain area gets the noun. For example, if in a room there is 100 boys and one girl, the tagleeb rule applies all in the room as boys because they are the majority but the girl is still a girl, thus when God says to the angels “Prostrate” Satan was in the area but is not an angel.

    ANIMAL NAMES

    According to the Qur’an, God dictates the names of the animals to Adam. This element is similar, but the opposite of Genesis, that tells about the naming of the animals but says that Adam named them. There is a document written later than Genesis and before the Qur’an that might link these two accounts.
    “ The wisdom of Adam displayed itself to greatest advantage when he gave names to the animals. . . . But without the gift of the holy spirit, Adam could not have found names for all.[4] ”

    KILLING ALL MANKIND

    The Qur’an says that because of the murder of Abel by Cain,

    “ . . . That if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. . . . Qur’an [Qur’an 5:32] –Translated by Yusuf Ali ”

    The Qur’an does not tell the reason for the connection between Abel and this proverb, but the Jewish Mishnah does.

    “For this reason, man [i.e. the first human being] was created alone to teach that whoever destroys a single life is as though he had destroyed an entire universe, and whoever saves a single life is as if he had saved an entire universe.

    (Mishnah Sanhedrin, 4:5)[5]

    Note that the Mishnah is respected by most Jews as human commentary, not divine.

    ABRAHAM IDOL WRECKER

    A Jewish depiction of Abraham smashing the idols

    The Qur’an has the same story as the Midrashic about Abraham smashing idols contained in Midrash Bereishit 38:13 and Surah 21 in the Qur’an. Abraham’s father was an idolater but Abraham is a devout monotheist. Abraham breaks many idols and the people try to burn him until God rescues Abraham.

    Qur’an surah and verse Qur’an quote Midrash

    21.51 “What are these images, to which ye are (so assiduously) devoted?” “Then why do you pray to them and worship them?”[6]
    21.57 “after ye go away and turn your backs” “the woman rushed out into the street”[7]
    21.58 So he broke them to pieces, (all) but the biggest of them “he broke them all except the largest”[8]
    21.62 They said, “Art thou the one that did this with our gods, O Abraham?” “‘What hast thou done?’ they demanded, angrily.”[9]
    21.63 He said: “Nay, this was done by – this is their biggest one! ask them, if they can speak intelligently!” “I? Nothing,” answered Abraham. “See, the largest idol . . . It seems to me that he has been angry and has killed all the others. Ask him why he did this.”[10]
    21.65 “Thou knowest full well that these (idols) do not speak!” “‘They cannot speak,’ said Terah.”[11]
    21.68 They said, “Burn him and protect your gods, Let them be bound and cast into the furnace[12]
    21.69 We said, “O Fire! be thou cool, and (a means of) safety for Abraham! “Abraham walked unharmed in the flames”[13]
    21.70 We made them the ones that lost most! “Twelve men in all perished . . . Haran was burned to ashes at once”[14]

    The Qur’an does not explain what it means that the idolaters lost more than Abraham, but the Midrash explains. The story is accepted by Jews as non-historical and created by Jews who were warning of following the Greek gods. Elements of the story probably have roots in the Apocalypse of Abraham and the Book of Jubilees. Abraham’s father’s name is Azar in the Qur’an and Terah in the Midrash and Bible

    “ . . . though some of the later Arab writers give the name . . . as Tera&;. Others claim that Azar was his real name, while Teraḥ was his surname (Nawawi, “Biographical Dict. of Illustrious Men,” p. 128; but see Jawaliḳi, “Al-Mu’arrab,” ed. Sachau, p. 21; “Z. D. M. G.” xxxiii. 214). Still a third class of authorities say that Azar means either “the old man” or “the perverse one.” [15] ”

    However Shia Muslims believe that Azar is Abraham’s Uncle, and that he looked after Abraham like a son when his biological father died.

    MOSES’ MILK

    God forbids Moses from suckling from a foster mother in both the Qur’an and Talmud.

    “ And We had already forbidden foster suckling mothers for him, until [his sister] said: Shall I show you a household who will rear him for you and take care of him?” [Qur’an 28:12] ”

    “ The Holy One, Blessed is He, said: “Shall the mouth that will one day speak to me suckle from anything unclean?” [16] ”

    PHARAOH’S MAGICIANS

    Pharaoh’s magicians in the Bible magically turn their staffs into snakes, but the Qur’an says this was only a trick and that the magicians convert and follow Moses. Ambrosiaster, a 4th century biblical commentary, also says the magic was a trick and they converted:
    “ Jannes and Jambres were two brothers, magicians and enchanters of the Egyptians, who through phony magic thought to resist God’s mighty acts. But worsted by Moses they confessed in pain from their sores that God was active in Moses.[17] ”

    KORAH’S KEYS

    The Qur’an describes Korah as exceedingly wealthy in the same way as the Talmud.
    “ Korah was one of Moses’ people, but he betrayed them and oppressed them. We gave him so many treasures that the keys would certainly weigh down a company of men possessed of great strength. [Qur’an 28:76] ”

    “ And Rabbi Levi said: “The keys to Korah’s treasure house was a load for 300 white mules and the keys and locks were leather.” [18] ”

    FLYING MOUNTAIN

    Both the Qur’an and the Talmud tell the story of God raising a mountain over the Israelites
    “We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): “Hold firmly to what We have given you.” [Qur’an 7:171] ”

    “The Holy One, blessed is He, raised a mountain over Israel as though it were a dome. And He said to them: if you hold to the Torah all is well, but if not you will be buried here! [19] ”

    THE CAVE

    The story of men protected by sleeping in a cave is taken from a Jewish legend, according to Muhammad Asad, though was understood by the earliest Islamic scholars as a Christian legend.

    “As already mentioned, the majority of the classical commentators rely on this Christian legend in their endeavour to interpret the Qur’anic reference (in verses 9-26)[Qur’an 18:9-26] to the Men of the Cave. It seems, however, that the Christian formulation of this theme is a later development of a much older oral tradition -a tradition which, in fact, goes back to pre-Christian, Jewish sources. This is evident from several well-authenticated ahddrth (mentioned by all the classical commentators), according to which it was the Jewish rabbis (ahbdr) of Medina who induced the Meccan opponents of Muhammad to “test his veracity” by asking him to explain, among other problems, the story of the Men of the Cave. Referring to these ahddrth, Ibn Kathir remarks in his commentary on verse 13 of this surah: “It has been said that they were followers of Jesus the son of Mary, but God knows it better: it is obvious that they lived much earlier than the Christian period-for, had they been Christians, why should the Jewish rabbis have been intent on preserving their story . . . ? [20] ”

    MARY’S CARE

    Several elements of Mary’s story in the Qur’an, her miraculous food and finding a husband, are absent in the Bible but present in the Gospel of James.

    GOD CARES FOR MARY

    Quran

    “Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: “O Mary! Whence (comes) this to you?” She said: “From Allah: for Allah Provides sustenance to whom He pleases without measure.”[Qur’an 3:37] ”

    GOSPEL OF JAMES

    “And Mary was in the Temple nurtured like a dove and received food from the hand of an angel. [21] ”

    CASTING LOTS TO CARE FOR MARY

    Quran

    “ they cast lots with arrows, as to which of them should be charged with the care of Mary. [Qur’an 3:44] ”

    Gospel of James

    “ [L]et every one of them bring his rod, and he by whom the Lord will show a sign will be the husband of Mary.[22] ”

    MARY RECEIVES MIRACLES FROM BABY JESUS

    The Gospel of Pseudo-Matthew describes Mary sitting below a palm tree with Jesus, Jesus talking to Mary when he is a baby and baby Jesus performing miracles to nourish Mary with dates from a palm tree and a stream of water.

    Quran chapter 19

    “So she conceived him, and she retired with him to a remote place. And the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): “Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!” But (a voice) cried to her from beneath the (palm-tree): “Grieve not! for thy Lord hath provided a rivulet beneath thee; “And shake towards thyself the trunk of the palm-tree: It will let fall fresh ripe dates upon thee. [Qur’an 19:22] ”

    Gospel of Pseudo-Matthew chapter 20

    “And it came to pass on the third day of their journey, while they were walking, that the blessed Mary was fatigued by the excessive heat of the sun in the desert; and seeing a palm tree, she said to Joseph: Let me rest a little under the shade of this tree. Joseph therefore made haste, and led her to the palm, and made her come down from her beast. And as the blessed Mary was sitting there, she looked up to the foliage of the palm, and saw it full of fruit, and said to Joseph: I wish it were possible to get some of the fruit of this palm. And Joseph said to her: I wonder that thou sayest this, when thou seest how high the palm tree is; and that thou thinkest of eating of its fruit. I am thinking more of the want of water, because the skins are now empty, and we have none wherewith to refresh ourselves and our cattle. Then the child Jesus, with a joyful countenance, reposing in the bosom of His mother, said to the palm: O tree, bend thy branches, and refresh my mother with thy fruit. And immediately at these words the palm bent its top down to the very feet of the blessed Mary; and they gathered from it fruit, with which they were all refreshed. And after they had gathered all its fruit, it remained bent down, waiting the order to rise from Him who bad commanded it to stoop. Then Jesus said to it: Raise thyself, O palm tree, and be strong, and be the companion of my trees, which are in the paradise of my Father; and open from thy roots a vein of water which has been hid in the earth, and let the waters flow, so that we may be satisfied from thee. And it rose up immediately, and at its root there began to come forth a spring of water exceedingly clear and cool and sparkling. And when they saw the spring of water, they rejoiced with great joy, and were satisfied, themselves and all their cattle and their beasts. Wherefore they gave thanks to God. [23] ”

    JESUS CREATES BIRDS

    In the Qur’an, Jesus forms birds out of clay,

    Quran

    “ I fashion for you out of clay the likeness of a bird, and I breathe into it and it is a bird [Qur’an []] ”

    This parallels an episode in the apocryphal Infancy Gospel of Thomas where he does the same:[24]

    Infancy Gospel of Thomas

    “[Jesus] then made soft clay and shaped it into twelve sparrows.[25] ”

    The Infancy Gospel of Thomas was written, at the earliest, in the second century or, at the latest, in the sixth century.

    JESUS SPEAKS IN THE CRADLE

    The Injilu ‘t Tufuliyyah or the Gospel of the Infancy of Jesus Christ, contains an Arabic translation of the Infancy Gospel of Thomas and additional narratives. This contains a narrative of Jesus speaking while an infant, also contained in the Qur’an.

    Quran

    “ But she pointed to the babe. They said: “How can we talk to one who is a child in the cradle?” He [Jesus] said: “I am indeed a servant of Allah: He hath given me revelation and made me a prophet; And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live; (He) hath made me kind to my mother, and not overbearing or miserable; [Qur’an 19:29] ”

    Infancy Gospel of Thomas

    “Jesus spake when he was in the cradle, and called out to his mother Mary:— “Verily I am Jesus, the Son of God, the Word, whom thou hast given birth to according to the good tidings given thee by the Angel Gabriel, and my Father hath sent me for the Salvation of the World.” ”

    References

    1. Encyclopedia of the Qur’an, myth, legends and the Qur’an
    2. C. C. Torrey, Jewish Foundation of Islam, 1933, Ktav Publishing House, Inc.: New York, See pages 117 and 119.
    3. Joseph Campbell. The Masks of God:Occidental Mythology
    4. Louis Ginzberg. The Legends of the Jews: From the Creation to Jacob. chapter 4 The Johns Hopkins University Press: 1998.
    5. Mishnah Sanhedrin 4:5
    6. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p94
    7. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p94
    8. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p94
    9. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p95
    10. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p95
    11. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p94
    12. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p97
    13. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p97
    14. Gertrude Landa. Jewish Fairy Tales and Legends. 1919. p97
    15. Abraham. Jewish Encyclopedia
    16. Shemot Rabbah 1:25
    17. The Apocryphon of Jannes and Jambres the Magicians, E.J. Brill, 1994 p. 30
    18. Sanhedrin 110a. See also Pesachim 119a
    19. Avodah Zarah 2b
    20. Muhammad Asad. The Message of the Qur’an. The Book Foundation: 2003. Footnote on 18.7
    21. Gospel of James 8:1 online source
    22. Gospel of James 8:6 online source
    23. Gospel of Pseudo-Matthew chapter 20 online source
    24. Rev. W. St. Clair-Tisdall, The Sources of Islam: A Persian Treatise, translated and abridged by Sir William Muir, T. & T. Clark, Edinburgh, Scotland. 1901
    25. Robert J. Miller, ed., The Complete Gospels: Annotated Scholars Version (Sonoma, CA: Polebridge Press 1992), pp. 363-372. or online [1]

    • here you spoke about Joseph I love him I respect him I obey him, you spoke about Isaah in fact I love him respect him and obey him, whose ever messenger names you mention here I respect him I love him I obey him and I have believe on him because Allah has mention this great messenger in Quran and Allah ordained all Muslims should have believes on all messenger and should believe Mohammed is his Last messenger. when you referring the Quran and saying this all verses to me why not you see the verses about Mohammed In Quran ??? why are you referring only different messenger in Quran ? and when you know about the Hadith says by Mohammed then why not you take the positing thinks on it ?? why are you changing the focus of it ????

      • HA, HA, HA, HA,

        HOW THE JEWS CONTROL THE WORLD:

        GENESIS 47:

        THE STORY OF “JOE THE JEW.”
        In the Old Testament, we can read the story of a typical Jewish operation in any nation they invade. Jews almost always come to a new nation as hapless “refugees,” or prisoners and slaves (having had “difficulties” with their previous hosts).
        So it was in ancient Egypt.
        A Jew named Joseph was out tending sheep. His brothers were at first going to kill him for his “coat-of-many-colors” and threw him into a pit. (Genesis, 37) But then some Midianite slave traders happened along and we learn in verses 26 and 27 that these Jews decided it was wasteful just to kill their brother, when they could SELL him for a profit.
        So his own Jewish brothers sold Joseph as a slave for twenty pieces of silver, and Joseph wound up an Egyptian slave.
        In Genesis 39:6, we find Joseph doing such a good job of running an Egyptian household as a slave that the master makes him the “overseer.” In verse 6, the Jewish slave has become so indispensable to the Egyptian master that Joseph is made the boss of the entire Egyptian household.
        But Joseph gets in difficulty with the Egyptian’s wife. She claims he tried to rape her. Joseph claims, innocently, that she tried to rape him. (Genesis 39: 12)
        Joseph is tossed into prison, where he repeats the pattern: he becomes so invaluable to the prison administration with his clever business suggestions that he becomes boss of the prison!! (Gen. 39:22)
        In this choice spot, he becomes a confidant of Pharaoh’s butler, who is in jail. Joseph cleverly interprets dreams for him.
        Pharaoh later reinstates his butler, and has a dream he can’t interpret. The butler suggests Joseph. Pharaoh has Joseph brought before him, and tells Joseph about seven fat beeves, and seven thin ones. The wily Jew tells Pharaoh this means Egypt will have seven years of plenty and seven years of famine. (For centuries, in the Nile valley, there were huge floods and then periods of drought, so that “lean years” were absolutely certain to follow “fat” years, and vice versa.)
        But young Pharaoh is so impressed with Joseph that he asks Joseph what to do about it. The clever Hebrew replies that Pharaoh must find a man smart enough to gather up huge stores of Egyptian grain during the next seven years. “Surprisingly” enough, Pharaoh picks Joseph as that man, and, in Chapter 41, verse 30 of Genesis, Pharaoh turns all Egypt over to his new Jewish “friend.” Joseph becomes the “Bernard Baruch” of Egypt, with Pharaoh ordering, “Without thee no man shall lift up his hand or foot in all the land of Egypt.”
        Joseph duly gathers up and stores the grain produced by Egyptian labour, in vast amounts.
        When Egypt is drought-stricken, and the Egyptians are starving for food, Joseph begins to sell their own grain back to the Egyptians. (Gen. 41:56)
        The same rotten Jews who sold Joseph into slavery now come over from Canaan to buy some Egyptian grain. Joseph, who is selling the grain to the Egyptians, gives grain to his fellow Jews. In fact, he gives the Jews a double order of grain on their second trip, and Egyptian gold in the bags to boot! (Gen. 44:1) Then he kicks all the Egyptians out of his office, and tells his Jewish brothers to bring all the Jews over to live free off Egyptian grain. (Gen. 45:1, 10, 11)
        Meanwhile, Joseph is selling back their own grain to the Egyptian farmers who produced it. The king is tickled to death, as the treasury bulges. So Joseph tells the king his brothers and families are on the way, and the king promises Joseph that the Jews will live on “the fat of the land”. (Gen. 45:18)
        From the money being paid by the Egyptian farmers to buy their own grain back, Joseph gives all the Jews wagons, equipment, furniture, and doles out 300 pieces of Egyptian silver to all these Jews! (Gen. 45:16, 22)
        Next, Genesis 46 describes how a whole ARMY of Jews moves into Egypt, with who “begat” who and all the children and “children’s’ children,” etc. Joseph tells his fellow Jews to lie to the king that they are not shepherds (which he knows might aggravate the king). Instead, the Jews all get free Egyptian cattle and land, the best in Egypt. Gen. 46:34) Not one of these Jews has done a lick of work to produce the wealth they are grabbing. (A familiar parasitic pattern)
        Genesis 47, verse 14 reveals that Joseph, Egypt’s Jewish boss, has “gathered up all the money” of the Egyptians, selling them grain.
        As a result, in verse 15, we discover that the “money of Egypt fails!”
        A DEPRESSION?
        The starving Egyptians plead with Joseph to let them have a little grain because their money is all gone. Joseph tells them, in typical hockshop, Jewish style, that they still have their cattle! So the Jew takes the Egyptian farmers’ cattle! (Gen. 47:16)
        The next year, the starving Egyptians again beg for grain. But the Jewish keeper of the granaries (filled by Egyptian work) tells them that they will have to give up their land, too! To survive, the people have to give this Jew their land in the name of the Pharaoh (Verse 20). Joseph then puts them all into “concentration areas” — cities, taking them off their own land! (Verse 21) When the Egyptians are finally reduced to utter despair, starving, without their money, without their land and without their cattle, Joseph puts them back on their own land as SHARE-CROPPERS, at 20% profit! (Verse 24)
        Understandably, since Joseph is running the affairs of the Egyptians, the Egyptians are poor, working like slaves and hungry.
        But, meanwhile, the hordes of Jews he has brought in are getting “rich and fat” (Verse 27) living off the “fat of the land” — WITHOUT WORK!
        Sound familiar?
        After 80 years of this process, the Jews have almost everything and the Egyptians are all slaving for the Jews! (The story doesn’t mention what the Egyptians think of the arrangement, but it isn’t hard to imagine.)
        GENESIS 47
        Jacob [Israel] Meets Pharaoh
        47 Joseph went and told Pharaoh, “My father and my brothers have arrived from Canaan with their flocks, herds, and everything they have. Now they are in Goshen.” 2 Since he had taken five of his brothers with him, he presented them to Pharaoh.
        3 Pharaoh asked the brothers, “What kind of work do you do?”
        They answered Pharaoh, “We are shepherds, as were our ancestors. 4 We have come to live in this land for a while. The famine is so severe in Canaan that there’s no pasture for our flocks. So please let us live in Goshen.”
        5 Then Pharaoh said to Joseph, “Your father and your brothers have come to you. 6 All of Egypt is available to you. Have your father and your brothers live in the best part of the land. Let them live in Goshen. If they are qualified, put them in charge of my livestock.”
        7 Then Joseph brought his father Jacob and had him stand in front of Pharaoh. Jacob blessed Pharaoh. 8 Pharaoh asked him, “How old are you?”
        9 Jacob answered Pharaoh, “The length of my stay on earth has been 130 years. The years of my life have been few and difficult, fewer than my ancestors’ years.” 10 Then Jacob blessed Pharaoh and left.
        11 As Pharaoh had ordered, Joseph had his father and his brothers live in the best part of Egypt, the region of Rameses. He gave them property there. 12 Joseph also provided his father, his brothers, and all his father’s family with food based on the number of children they had.
        Joseph Acquires All the Land in Egypt for Pharaoh
        13 The famine was so severe that there was no food anywhere. Neither Egypt nor Canaan were producing crops because of the famine. 14 Joseph collected all the money that could be found in Egypt and in Canaan as payment for the grain people bought. Then he took it to Pharaoh’s palace. 15 When the money in Egypt and Canaan was gone, all the Egyptians came to Joseph. “Give us food,” they said. “Do you want us to die right in front of you? We don’t have any more money!”
        16 Joseph replied, “If you don’t have any more money, give me your livestock, and I’ll give you food in exchange.” 17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, sheep, goats, cattle, and donkeys. During that year he supplied them with food in exchange for all their livestock.
        18 When that year was over, they came to him the next year. “Sir,” they said to him, “you know that our money is gone, and you have all our livestock. There’s nothing left to bring you except our bodies and our land. 19 Do you want us to die right in front of you? Do you want the land to be ruined? Take us and our land in exchange for food. Then we will be Pharaoh’s slaves and our land will be his property. But give us seed so that we won’t starve to death and the ground won’t become a desert.”
        20 Joseph bought all the land in Egypt for Pharaoh. Every Egyptian sold his fields because the famine was so severe. The land became Pharaoh’s. 21 All over Egypt Joseph moved the people to the cities. 22 But he didn’t buy the priests’ land because the priests received an income from Pharaoh, and they lived on that income. That’s why they didn’t sell their land.
        23 Joseph said to the people, “Now that I have bought you and your land for Pharaoh, here is seed for you. Plant crops in the land. 24 Every time you harvest, give one-fifth of the produce to Pharaoh. Four-fifths will be yours to use as seed for your fields and as food for your households.”
        25 “You have saved our lives,” they said. “Please, sir, we are willing to be Pharaoh’s slaves.”
        26 Joseph made a law concerning the land in Egypt which is still in force today: One-fifth of the produce belongs to Pharaoh. Only the land of the priests didn’t belong to Pharaoh.
        Jacob’s [Israel’s] Last Days in Egypt
        27 So the Israelites settled in Egypt in the region of Goshen. They acquired property there and had many children.
        28 Jacob lived in Egypt 17 years, so he lived a total of 147 years. 29 Israel was about to die. He called for his son Joseph and said to him, “I want you to swear that you love me and are faithful to me. Please don’t bury me here. 30 I want to rest with my ancestors. Take me out of Egypt, and bury me in their tomb.”
        “I will do as you say,” Joseph answered.
        31 “Swear to me,” he said. So Joseph swore to him. Then Israel bowed down in prayer with his face at the head of his bed.
        JOSEPH: A JEWISH LEGEND
        JEWISHENCYCLOPEDIA.COM
        CRITICAL VIEW
        The narratives concerning Joseph (Genesis. 37. and 39.-1.) are composed of two principal strata: a Jahvistic stratum and an Elohistic one, with a few details here and there from the compiler of the Priestly Code (for details see J. E. Carpenter and G. Harford-Battersby, “Hexateuch,” pp. 58-79). According to the Jahvistic narrative, Joseph is rescued by Judah when his brethren plot against him, and is afterward sold to Ishmaelites, who in turn sell him to an Egyptian of high position whose name is not given. The wife of this Egyptian brings an accusation against Joseph, and he is cast into prison; but the jailer makes him overseer of the other prisoners. The Jahvistic account of his escape from prison has been omitted; and in the sequel nothing is said about Simeon’s becoming a hostage. The brethren open their sacks at a halting-place and find their money; Judah offers to become surety to his father for Benjamin’s return; the Israelites settle in the land of Goshen; and Jacob’s life closes with his poetic blessing.
        In the Elohistic portions Joseph is rescued from his other brethren by Reuben and thrown into a pit, from which he is taken and sold to the Midianites; they in turn sell him to Potiphar, captain of the guard, who makes him ruler over the prisoners confined in his house. Afterward, when his brethren are accused of being spies, they volunteer the information about the younger brother. Simeon is left in Egypt as a hostage; the others open their sacks at the end of their homeward journey; Reuben offers to become security for Benjamin’s return; and there is no mention of Goshen. In other respects the narratives seem to have been closely parallel. The Priestly Code adds a few statistics and gives a list of the people who went down to Egypt.
        Modern critics have made various estimates of the historical worth of these narratives of Joseph. As the reputed ancestor of the tribes of Ephraim and Manasseh, he is regarded by some as altogether legendary or even mythical. Thus Winckler held the story of Joseph to be a sun-myth (“Gesch. Israels,” part ii., pp. 73-77; see, however, his “Abraham der Babylonier, Joseph der Egypter,” 1903); while the fact that “Jacob-el” and “Joseph-el” appear in a list of Thothmes III. as the names of places in Palestine (W. Max Müller, “Asien und Europa,” pp. 163 et seq.), lends to the legendary view some probability. Still, even if these narratives should prove to be legendary, not every legend is a sun-myth.
        On the other hand, archeological evidence has been urged in favor of the historical character of Joseph. Two of the El-Amarna tablets (Schrader,”K. B.” v., Nos. 44, 45) show that a Semite held a position in Egypt quite analogous to that attributed to Joseph. The Egyptian “Tale of Two Brothers” shows that such situations as that in which Joseph found himself with the wife of his master were not unknown in Egypt (comp. Sayce, “Verdict of the Monuments,” pp. 209-211).
        The Egyptians attached great significance to dreams, as they are said to have done in the Biblical narrative (comp. Brugsch, “History of Egypt,” pp. 200, 314, 406); famines of long duration were also not infrequent, being produced by the failure of the Nile overflow. One such, from 1064 to 1071, is attested by the Arabic historian Al-Makrizi (comp. Stanley, “Jewish Church,” i. 79). Such instances of the correctness of the portraiture from an Egyptian standpoint might be greatly multiplied. At the most, however, they do not prove the historical character of the narrative, but that, if it is fiction, it is very realistic fiction. In either case the narratives were not written till after the ninth century B.C.; for such names as “Potiphar” (Gen. xxxix. 1) and “Zaphenath-paneah” (Gen. xli. 45) do not occur in Egyptian before that century (comp. Brugsch in “Old Testament Student,” xi. 481).
        Those who regard the Joseph stories as historical generally hold that the Pharaoh by whom Joseph was made the practical ruler of Egypt was one of the Hyksos kings. This result is reached partly by reckoning back from Rameses II., who is regarded as the Pharaoh of the oppression, and partly by assuming that the Hyksos were Semitic or Asiatic, and that such a situation was more possible under them. The El-Amarna tablets cited above make it clear, however, that it would have been equally possible under the kings of the eighteenth dynasty, such as Amenophis III. or Amenophis IV. (about 1400 B.C.).
        Bibliography:
        • In addition to the literature cited above, see the commentaries of Dillmann and Gunkel on Genesis, and Driver in Hogarth, Authority and Archœology, pp. 46-54.
        —In Arabic Literature:
        The story of Joseph or Yusuf as it is told in Arabic literature has the same general outlines as the Biblical narrative; but in the Arabic account there is a wealth of accessory detail and incident. Some of these amplifications have been borrowed by Jewish writers (as in the “Sefer ha-Yashar”; see Grünbaum, “Zu ‘Yussuf und Suleicha,'” in “Z. D. M. G.” xliii. 1 et seq.). Joseph is regarded by the Arabs as a prophet (Koran, suras vi. 84, xl. 36). He is also a type of manly beauty; so that one often finds the expression “a second Joseph,” meaning one extraordinarily beautiful. He is likewise called the “Moon of Canaan.” A great many public works in Egypt have been attributed to him. Some believe that he built the city of Memphis, and that he was instrumental in building the obelisks and pyramids. He also instructed the Egyptians in science. In the Koran a whole chapter (sura xii.) is devoted to Joseph; and the commentators add many details to this “best of stories,” as Mohammed calls it (sura xii. 3).
        Joseph and Zulaikha.
        The story of Yusuf and Zulaikha is a favorite love-song in the East, and the Persian poet Firdusi has written on the subject an epic which begins with Jacob’s suit for Rachel (published by Schlechta-Wssehrd, Vienna, 1889). The narrative, however, among the Mohammedans is more than a simple love-tale. Their theologians use it to symbolize the spiritual love between God and the soul (D’Herbelot, “Bibliothèque Orientale,” iii. 371). Zulaikha or Ra’il is the wife of Kitfir or Itfir (the Biblical Potiphar), through whose accusations, although they are proved to be false, Joseph is thrown into prison. After his phenomenal rise to power, as he is passing through the street one day his attention is attracted by a beggar woman whose bearing shows traces of former greatness. Upon stopping to speak to her he discovers Zulaikha, who has been left in misery at the death of her husband. Joseph causes her to be taken to the house of a relative of the king, and soon obtains permission to marry her, she having lost none of her former beauty nor any of her first love for him.
        Other features in the Arabic history of Joseph which are lacking in the Old Testament narrative, are the stories of Jacob and the wolf and of Joseph at his mother’s tomb (contained in a manuscript at Madrid). After Joseph’s brothers had returned to their father with the coat dipped in blood, Jacob was so prostrated that for several days he was as one dead. Then he began to wonder that the garment had no rents or marks of claws and teeth, and suspicions of the truth arose in his mind. To allay his doubts the brothers scoured the country and caught in a net a wolf, which they brought alive to their father. Jacob, after reproaching the wolf for its cruelty, asked it to relate how it came to commit so wicked a deed; whereupon Allah opened the mouth of the dumb beast and it talked, disclaiming any connection with the death of Joseph. It even expressed sympathy for the grieving father, saying that it had itself lost its own dear child. The patriarch was much affected by this tale, and entertained the wolf hospitably before sending it on its way with his blessing.
        The story of Joseph at his mother’s tomb shows the boy’s piety and forgiving nature. As the caravan bearing him to Egypt passed near his mother’s grave Joseph slipped away unnoticed and fell upon the tomb in an agony of tears and prayer. For this he was severely abused, whereupon a storm suddenly arose, making further progress impossible. Only when Joseph had forgiven the offender did the storm disappear (Ticknor, “Hist. of Spanish Literature,” 3d American ed., i. 85 et seq., Boston, 1864). This “Poema de José” was written in Spanish with Arabic characters by a Morisco, who had forgotten the language of his forefathers, but still remembered their traditions. These stories are found in the “Sefer ha-Yashar” also; but their origin is certainly Arabic (see Grünbaum, l.c.).
        Differences of Tradition.
        There are certain minor points in which the Arabic story differs from the Biblical. In the Koran the brothers ask Jacob to let Joseph go with them. In the Arabic story the pit into which Joseph is thrown is a well with water in it, and Joseph escapes by climbing upon a rock. Joseph’s face possessed such a peculiar brilliancy that his brothers noticed the different light in the sky as soon as he appeared above the edge of the well, and they came back to claim him as their slave. This same peculiarity was noticeable when they went to Egypt: although it was evening when they entered the city, his face diffused such a light that the astonished inhabitants came out to see the cause of it. In the Bible Joseph discloses himself to his brethren before they return to their father the second time after buying corn. In the Arabic story they are compelled to return to Jacob without Benjamin, and the former weeps himself blind. He remains so until the sons have returned from Egypt a third time, bringing with them Joseph’s garment which Gabriel had given him in the well, and which, having come from paradise, healed the patriarch’s eyes as soon as he put it to his face.
        Joseph was buried in the Nile, as there was some dispute as to which province should be honored by having his tomb within its boundaries. Moses was able by a miracle to raise the sarcophagus and to take it with him at the time of the Exodus.
        Bibliography:
        • Koran, sura xii., and its commentators, Baidawi, Zamakhshari, Ṭabari, and others;
        • D’Herbelot, Bibliothèque Orientale, iii. 368 et seq., Paris, 1789;
        • A. Geiger, Was Hat Mohammed aus dem Judenthume Aufgenommen? Bonn, 1833;
        • Schlechta-Wssehrd, Aus Firdusi’s “Yussuf und Suleicha,” in Z. D. M. G. xli.;
        • G. Weil, Biblical Legends of the Mussulmans, Eng. transl., New York, 1846.

          • MOHAMMED WAS A MURDERING, RAPING, CHILD MOLESTING, ENSLAVING, THIEVING ARABIAN THUG!

            THE QUR’AN, SUNNAH, HADITHS & SIRA ALL PROVE THESE FINDINGS!

            REMEMBER!

            FROM THEIR OWN “HOLY BOOKS”, THE PERVERT OF MECCA IS EXPOSED!

            ALLAH’S ARITHMETIC: 54 INTO 9 GOES NICELY

            THE WANKING PERVERT FROM MECCA

            A marriage is engaged in by 2 consenting adults.
            Do you really believe a 6 year old child would desire to marry a 51 year old man?
            Do you think that is what she would choose?
            Do you think a 9 year old girl would desire to have sex with a 54 year old?

            The thought of an old man becoming aroused by a child is one of the most disturbing thoughts that makes us cringe as it reminds us of pedophilia and the most despicable people. It is difficult to accept that the “Holy Prophet” of Mecca married Aisha when she was 6-years-old and consummated his marriage with her when she was 9. He was then, 54 years old.

            MUHAMMAD: HIS SEX LIFE, SEX ABUSE & CHILD MOLESTING

            Muslims believe that the Koran is the eternal word/laws of god to acts as a divine guidance for mankind about how to live a moral, righteous life. Prophet Muhammad, the highest perfection of human life and the prototype of the most wonderful human conduct in Islamic belief, emulated the guidance of Allah perfectly. Let us investigate how did the prophet live Islam; how did the prophet apply the eternal teachings of God in his daily life? In this search for the historical Muhammad, we will utilize the Islam’s holy books, its own writings.

            THE PERFECT MUSLIM

            And surely thou hast sublime morals
            (Surat Al-Qalam 68:4).

            Ye have indeed in the Messenger of Allah an excellent exemplar
            (Surat Al-Ahzab 33:21).

            Muslims believe that the Koran is the eternal word/laws of god to acts as a divine guidance for mankind about how to live a moral, righteous life. Prophet Muhammad, the highest perfection of human life and the prototype of the most wonderful human conduct in Islamic belief, emulated the guidance of Allah perfectly.

            MUHAMMAD’S MOLESTATION OF BABY AISHA

            Muhammad fantasized about baby Aisha before soliciting her from her father.
            Sahih Bukhari 9.140
            Narrated ‘Aisha:
            Allah’s apostle said to me, “you were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘uncover (her),’ and behold, it was you. I said (to myself), ‘if this is from Allah, then it must happen.

            AISHA’S FATHER DID NOT APPROVE AT FIRST

            Aisha’s father, Abu Bakr, wasn’t on board at first, but Muhammad explained how the rules of their religion made it possible. This is similar to the way that present-day cult leaders manipulate their followers into similar concessions.
            Sahih Bukhari 7.18
            Narrated ‘Ursa:
            The prophet asked abu Bakr for ‘Aisha’s hand in marriage. Abu Bakr said “but I am your brother.” the prophet said, “you are my brother in Allah’s religion and his book, but she (Aisha) is lawful for me to marry.”

            MUHAMMAD, 50, MARRIES BABY AISHA AGE 6

            Sahih Bukhari volume 5, book 58, number 234
            Narrated Aisha: the prophet engaged (married) me when I was a girl of six (years). We went to medina and stayed at the home of Bani-al-Harith bin Khazraj. 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 alright, 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 apostle 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.

            Sahih bukhari volume 8, book 73, number 151
            Narrated ‘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 (my dwelling place) 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.) (Fateh-al-bari page 143, vol.13)
            Muhammad’s father in law, Umar bin Khattab, the second rightly guided khalifa, married the young child, Umm Kulthum. Umm Khultum was about 9 years old when she was married. Umar was certainly not doing wrong according to Islam; Muhammad once said that even the devil would step aside when he met Umar on an alley. Islam is indeed the true religion for pedophiles, rapists, sadistics etc.

            Sahih Muslim Book 008, Number 3310:
            ‘A’isha (Allah be pleased with her) reported: Allah’s Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.

            Sahih Bukhari Volume 7, Book 62, Number 64
            Narrated ‘Aisha:
            that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).

            Sahih Bukhari Volume 7, Book 62, Number 65
            Narrated ‘Aisha:
            that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: I have been informed that ‘Aisha remained with the Prophet for nine years (i.e. till his death).” what you know of the Quran (by heart)’

            Sahih Bukhari Volume 7, Book 62, Number 88
            Narrated ‘Ursa:
            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).
            Some Muslims claim that it was Abu Bakr who approached Muhammad asking him to marry his daughter. This is of course not true and here is the proof.

            Sahih Bukhari 7.18
            Narrated ‘Ursa:
            The Prophet asked Abu Bakr for ‘Aisha’s hand in marriage. Abu Bakr said “But I am your brother.” The Prophet said, “You are my brother in Allah’s religion and His Book, but she (Aisha) is lawful for me to marry.”
            Arabs were a primitive lot with little rules to abide. Yet they had some code of ethics that they honored scrupulously. For example, although they fought all the year round, they abstained from hostilities during certain holy months of the year. They also considered Mecca to be a holy city and did not make war against it. A adopted son’s wife was deemed to be a daughter in law and they would not marry her. Also it was customary that close friends made a pact of brotherhood and considered each other as true brothers. The Prophet disregarded all of these rules anytime they stood between him and his interests or whims.
            Abu Bakr and Muhammad had pledged to each other to be brothers. So according to their customs Ayesha was supposed to be like a niece to the “Holy Prophet” of Mecca. Yet that did not stop him asking Abu Bakr for her hand, even when she was only six years old.
            But this moral relativist “Holy Prophet” of Mecca would use the same excuse to reject a woman he did not like.

            Sahih Bukhari V.7, B62, N. 37
            Narrated Ibn ‘Abbas:
            It was said to the Prophet, “Won’t you marry the daughter of Hamza?” He said, “She is my foster niece (brother’s daughter). ”
            Hamza and Abu Bakr both were the foster brothers of Muhammad. But Ayesha must have been too pretty for the “Holy Prophet” of Mecca to abide by the codes of ethics and custom.
            In the following Hadith he confided to Aisha that he had dreamed of her before soliciting her from her father.

            Sahih Bukhari 9.140
            Narrated ‘Aisha:
            Allah’s Apostle said to me, “You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘Uncover (her),’ and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.
            Whether Muhammad had actually such a dream or he just said it to please Aisha is not the point. What matters here is that it indicates that Aisha was a baby being “carried” by an angel when the Prophet dreamed of her.
            There are numerous hadithes that explicitly reveal the age of Ayesha at the time of her marriage. Here are some of them.

            Sahih Bukhari 5.236.
            Narrated Hisham’s father:
            Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married ‘Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.

            Sahih Bukhari 5.234
            Narrated Aisha:
            The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj. 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 Allright, 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 Apostle 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.
            And in another Hadith we read.

            Sunan Abu-Dawud Book 41, Number 4915, also Number 4916 and Number 4917
            Narrated Aisha, Ummul Mu’minin:
            The Apostle of Allah (peace_be_upon_him) married me when I was seven or six. When we came to Medina, some women came. according to Bishr’s version: Umm Ruman came to me when I was swinging. They took me, made me prepared and decorated me. I was then brought to the Apostle of Allah (peace_be_upon_him), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter.
            In the above hadith we read that Aisha was swinging, This is a play of little girls not grown up people. The following Hadith is particularly interesting because it shows that Aisha was so small that was not aware what was going on when the Holy Prophet “surprised” her by going to her.

            Sahih Bukhari Volume 7, Book 62, Number 90
            Narrated Aisha:
            When the Prophet married me, my mother came to me and made me enter the house (of the Prophet) and nothing surprised me but the coming of Allah’s Apostle to me in the forenoon.

            Must have been quite a surprise! But the following is also interesting because it demonstrates that she was just a kid playing with her dolls. Pay attention to what the interpreter wrote in the parenthesis. (She was a little girl, not yet reached the age of puberty)

            Sahih Bukhari Volume 8, Book 73, Number 151
            Narrated ‘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 (my dwelling place) 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.) (Fateh-al-Bari page 143, Vol.13)

            Sahih Muslim Book 008, Number 3311
            ‘A’isha (Allah be pleased with her) reported that Allah’s Apostle (may peace be upon him) married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old.
            The holy Prophet died when he was 63. So he must have married Aisha when he as 51 and went to her when he was 54.

            Sahih Bukhari Volume 8, Book 73, Number 33
            Narrated ‘Aisha:
            I never felt so jealous of any woman as I did of Khadija, though she had died three years before the Prophet married me, and that was because I heard him mentioning her too often, and because his Lord had ordered him to give her the glad tidings that she would have a palace in Paradise, made of Qasab and because he used to slaughter a sheep and distribute its meat among her friends.

            Khadija died in December of 619 AD. That is two years before Hijra. At that time the Prophet was 51-years-old. So in the same year that Khadija died the prophet married Aisha and took her to his home 3 years later, i.e. one year after Hijra. But until she “grew up” he married Umm Salama.
            In another part Aisha claims that as long as she remembers her parents were always Muslims.

            Sahih Bukhari Volume 5, Book 58, Number 245
            Narrated ‘Aisha:
            (the wife of the Prophet) I never remembered my parents believing in any religion other than the true religion (i.e. Islam),
            If Ayesha was older i.e. 16 or 18 as some Muslims claim, she would have remembered the religion of her parents prior to becoming Muslims.

            Now someone may still claim that all these hadithes are lies. People are free to say whatever they want. But truth is clear like the Sun for those who have eyes.
            No sane person would be aroused by a 6-year-old child. Decent people wince at the thought of this shameful act. Yet some Muslims deny them. The question is why so many followers of Muhammad would fabricate so many false hadithes about the age of Aisha, which incidentally confirm each other?

            MUHAMMAD WOULD THIGH WITH BABY AISHA
            HOW TO THIGH & GET HIGH

            Now let us see how thighing is practiced on a female child & who began this evil practice. According to an official Fatwa issued in Saudi Arabia, the prophet Muhammad began to practice thighing his child-bride, Aisha when she was 6 years old until she reached 9 years of age (Fatwa No. 31409). The hadith mentioned the prophet Muhammad started performing literal sex with Aisha ONLY when she reached the age of 9 (Sahih al-Bukhari, book 62, hadith No. 89).

            Muslim scholars collectively agree, a child becomes an adult, available for sexual intercourse as soon as she reaches the age of nine. Likewise, the Shari’a allows any of the faithful to marry a six-year-old child.

            According to the fatwa, the prophet Muhammad could not have sex with his fiancée, Aisha when she was six due to her small size & age. However, the fatwa said that at age six, he would put his penis between her thighs and massage it gently because he did not want to harm her.

            Imagine a man of 51 removing the clothes of a 6-year-old girl and slipping his erect penis between her thighs, rubbing her until he ejaculated and his semen ran down her thighs. To this day, this is considered a benevolent act on the part of the adult male “not wanting to harm her.” What harm could be inflicted upon a young girl mentally and emotionally if not a grown man showing her his penis and stripping her of her clothes and rubbing his male organ between her legs?

            Of course the twisted mind that does such an evil to a female child, would not hesitate to ejaculate on her body. And if this sexually perverted evil frame of mind committed such an act upon a child, the pedophile would not stop at ejaculating on her. His evil desire would go further and rape the child before she was a mature adult. This is exactly what Muhammad did to Aisha when she was yet a child of 9.

            Before she reached puberty, he began to have sex with her. Let us see what the fatwa said about the prophet of Islam and his child-bride, Aisha.”Praise be to Allah and peace be upon the one after whom there is no [further] prophet. After the permanent committee for the scientific research and fatwas (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shamari, with reference number 1809 issued on 3/8/1421(Islamic calendar).

            The inquirer asked the following: ‘It has become wide spread these days, and especially during weddings, the habit of mufakhathat of the children (mufakhathat literally translated means “placing between the thighs of children” which means placing the male erected penis between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayers of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers ?’

            After the committee studied the issue, they gave the following reply: ‘It has not been the practice of the Muslims throughout the centuries to resort to this unlawful practice that has come to our countries from pornographic movies that the kofar (infidels) and enemies of Islam send. As for the Prophet, peace and prayers of Allah be upon him, thighing his fiancée Aisha. She was six years of age and he could not have intercourse with her due to her small age.

            That is why the prophet peace and prayers of Allah be upon him placed his penis between her thighs and massaged it lightly, as the apostle of Allah had control of his penis not like other believers'” (Fatwa No. 31409).

            Thighing of children is practiced in many Arab and Muslim countries, notably in Saudi Arabia, Yemen, Iran, and the Gulf countries. Also evil practices like altamatu’a bil almuka’aba (pleasure from sexual contact with her breasts), altamatu’a bil alsagirah (pleasure from sexual contact with a baby girl), altamatu’a bil alradi’ah, (pleasure from sexual contact with a suckling female infant), (Reported by Baharini Women’s Rights Activist, Ghada Jamshir)

            AISHA WASHING SEMEN FROM MUHAMMAD’S CLOTHES

            From the Hadith of Bukhari:

            Volume 1, Book 4, Number 229:

            Narrated ‘Aisha:

            I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible).

            Volume 1, Book 4, Number 231:

            Narrated Sulaiman bin Yasar:

            I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ”

            Volume 1, Book 4, Number 232:

            Narrated ‘Amr bin Maimun:

            I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them.

            Volume 1, Book 4, Number 233:

            Narrated ‘Aisha:

            I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.

            From the Hadith of Bukhari:

            Volume 1, Book 4, Number 229:

            Narrated ‘Aisha:

            I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible).

            Volume 1, Book 4, Number 230:

            Narrated ‘Aisha:

            as above (229).

            Volume 1, Book 4, Number 231:

            Narrated Sulaiman bin Yasar:

            I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ”

            Volume 1, Book 4, Number 232:

            Narrated ‘Amr bin Maimun:

            I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them.

            Volume 1, Book 4, Number 233:

            Narrated ‘Aisha:

            I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.

            MUHAMMAD RESERVED BABY AISHA FOR HIMSELF, BECAUSE SHE WAS A VIRGIN & HE WANTED A VIRGIN.

            Sahih al-Bukhari, volume 7, book 62, number 17
            Narrated jabir bin ‘abdullah:
            When I got married, Allah’s apostle said to me, “what type of lady have you married?” I replied, “I have married a matron.” he said, “why, don’t you have a liking for the virgins and for fondling them?” Jabir also said: Allah’s apostle said, “why didn’t you marry a young girl so that you might play with her and she with you?”
            Hence, Muhammad’s comments indicate that his reason for marrying Aisha while a young virgin is so that he could fondle and sexually play with her!

            AISHA WAS NOT THE ONLY BABY GIRL MUHAMMAD FANTASIZED ABOUT

            In the classic history, Sirat Rasul Allah (The Life of Muhammad) by Ibn Ishaq, there is an account in which Muhammad expressed a marital interest in a crawling baby. This event seems to have occurred around the time of the battle of of Badr, when he was about 55 years old. He had married Aisha two years earlier, when he was 53 years of age.
            (Suhayli, ii. 79: in the Riwaya of Yunus i. I. Recorded that the apostle saw her (Ummu’lfadl) when she was a baby crawling before him and said,
            ‘if she grows up and I am still alive I will marry her.’
            but he died before she grew up and sufyan b. Al-aswad b. ‘Abdu’l-asad al-Makhzumi married her and she bore him rizq and lubab… [Ibn Ishaq, The Life of Muhammad, Karachi, p. 311]
            Muhammad saw Um Habiba the daughter of Abbas while she was fatim (age of nursing) and he said, “if she grows up while I am still alive, I will marry her.” (Musnad Ahmad, number 25636)

            MUHAMMAD WOULD BATH & FONDLE AISHA

            Bukhari (6:298) – Muhammad would take a bath with the little Aisha and fondle her.
            Narrated ‘Aisha:
            The prophet and I used to take a bath from a single pot while we were junub. During the menses, he used to order me to put on an izar (dress worn below the waist) and used to fondle me. While in itikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses).

            MUHAMMAD CONSUMMATED HIS MARRIAGE TO BABY AISHA, WHEN SHE WAS 8 YEARS AND 9 MONTHS (LUNAR YEARS)

            Sunaan abu Dawud: book 11, number 2161:
            Narrated Aisha, Ummul Mu’minin:
            I and the apostle of Allah (peace_be_upon_him) used to lie in one cloth at night while I was menstruating. If anything from me smeared him, he washed the same place (that was smeared), and did not wash beyond it. If anything from him smeared his clothe, he washed the same place and did not wash beyond that, and prayed with it (i.e. The clothe).

            MUHAMMAD WOULD SEXUALLY ABUSE HIS WIVES

            Bukhari (6:300) – Muhammad’s wives had to be available for the prophet’s fondling even when they were having their menstrual period.
            Bukhari volume 1, book 6, number 299:
            Narrated ‘Abdur-rahman bin al-Aswad:
            …(on the authority of his father) ‘Aisha said: “Whenever Allah’s apostle wanted to fondle anyone of us during her periods (menses), he used to order her to put on an izar and start fondling her.” ‘Aisha added, “None of you could control his sexual desires as the prophet could.”

            WOMEN ARE SEXUAL OBJECTS

            Allah promoted this abusive sexual behavior:
            “Your women are a tilth for you (to cultivate) so go to your tilth as ye will” [Koran 2:223]
            Koran (2:223) likens a woman to a field (tilth), to be used by a man as he wills. In this verse, Allah also gives divine sanction for anal sex.
            According to Islam, Muhammad is the perfection of humanity and the prototype of the most wonderful human conduct. He had sex with Aisha at the age of nine, which amounts to rape of a minor. He also left behind an enduring legacy for aged Muslim men to fulfill their carnal desires contrary to natural law and to the life-long devastation of young girls.

            ALLAH PROMOTES PEDOPHILIA

            Quran 65.4 “and those of your women as have passed the age of monthly courses, for them the ‘iddah (prescribed divorce period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. They are still immature) their ‘iddah (prescribed period) is three months likewise, except in case of death] . And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘iddah (prescribed period) is until they deliver (their burdens) (give birth) and whosoever fears Allah and keeps his duty to him, he will make his matter easy for him.”
            Sura (65:4) lays down rules for divorce and sets the prescribed period for divorce. It clearly says, Muslim men can marry (and divorce) little girls who have not yet reached menstruation age. This means that Muslim men were allowed to marry baby girls. This is the eternal word of god. This is an eternal law of Allah. All Muslims must believe in this teaching. Otherwise, they are no longer Muslims but apostates of Islam.

            ALLAH ORDAINS RAPE

            “All married women (are forbidden unto you) save those (captives) whom your right hands possess.” 4:24
            You can have sex with slaves women captured in war (with whom you may rape or do whatever you like).
            Muhammad established an appalling precedent for abuse of young girls which is continued to be nurtured by the Muslim faithful. For example, Ayatollah Khomeini of Iran gave a fatwa about Quran 65.4:
            “A man can marry a girl younger than nine years of age, even if the girl is still a baby being breastfed. A man, however is prohibited from having intercourse with a girl younger than nine, other sexual acts such as foreplay, rubbing, kissing and sodomy is allowed. A man having intercourse with a girl younger than nine years of age has not committed a crime, but only an infraction, if the girl is not permanently damaged. If the girl, however, is permanently damaged, the man must provide for her all her life. But this girl will not count as one of the man’s four permanent wives. He also is not permitted to marry the girl’s sister.”

          • beware of saying anything about Mohammed sallallahu alaihiwasallam. when you gets truth you will be irks by yourself. Mohammed sallallahu alaihiwasallam marries 6 years girl of course but there is a reason behind it. when you research about this why don’t you research whole history ? why did you refers half history and represent it with double meaning ? Be afraid of Allah. If you use any bad words against Mohammed it means you against your Jesus, his thoughts. because Jesus himself respect Mohammed sallallahu alaihiwasallam. and its mention about Mohammed sallallahu alaihiwasallam in your Bible you can refers from bible then comes to Quran.

          • FUCK ALLAH! FUCK MUHAMMAD! FUCK ALL MOHAMMEDANS!

            YOU ARE THE SCUM OF THE EARTH & THIS PLANET WOULD BE BETTER OFF IF YOU JUST WENT & LIVED WITH ALLAH ON THE MOON!

            CHASITY IN THE TEACHINGS OF PROPHET MOHAMMED

            ISLAM TEACHES THAT RAPE IS ORDAINED OF ALLAH.

            ALLAH & MOHAMMED SANCTIONED THE RAPE OF FEMALE CAPTIVES:

            RAPE JIHAD:

            Sahih Muslim Book 08. N 3371Marriage
            Chapter: Al-Azl (incomplete sexual intercourse): Coitus Interruptus.
            Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): O Abu Sa’id, did you hear Allah’s Messenger (May peace be upon him) mentioning al-’azl? He said: Yes, and added: We went out with Allah’s Messenger (May peace be upon him) on the expedition to the Bi’l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them.
            So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him?
            So we asked Allah’s Messenger (May peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

            REMEMBER:

            ISLAM TEACHES THAT RAPE IS ORDAINED OF GOD

            ALLAH & MOHAMMED SANCTIONED RAPE

            Al-’Azl

            Al-’Azl, (العزل) also known as coitus interruptus, is the practice of having sexual intercourse with a woman but withdrawing the penis before ejaculation. Apparently al-’Azl with female captives and slaves was a pretty important topic for Muhammad and his companions as evidenced by the abundance of Hadith material on the subject.

            Narrated Jabir: We used to practice coitus interruptus during the lifetime of Allah’s Apostle .

            Sahih Bukhari 7:62:135

            Narrated Jabir: We used to practice coitus interrupt us while the Quran was being revealed. Jabir added: We used to practice coitus interruptus during the lifetime of Allah’s Apostle while the Quran was being Revealed.

            Sahih Bukhari 7:62:136

            When RAPING your captive, it’s better if you do not pull out at the end

            Narrated Abu Said Al-Khudri: that while he was sitting with Allah’s Apostle he said, “O Allah’s Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interruptus(RAPE WITHOUT PREGNANCY)?” The Prophet said, “Do you really do that? It is better for you not to PULL OUT. No soul that which Allah has destined to exist, but will surely come into existence.”

            Sahih Bukhari 3:34:432

            Abu Said said, “We went with Allah’s Apostle, in the Ghazwa of Barli Al-Mustaliq and we captured some of the ‘Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah’s Apostle (whether it was permissible). He said, “It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence.”

            Sahih Bukhari 3:46:718

            We went out with Allah’s Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. ………
            We asked (him) about it and he said, “It is better for you not to PULL OUT, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist.”

            Sahih Bukhari 5:59:459

            Narrated Abu Said Al-Khudri: That during the battle with Bani Al-Mustaliq they (Muslims) captured females and wanted sexual relation with them without impregnating them. So they asked the Prophet about coitus interruptus. He said, “It is better that you leave it in, for Allah has written whom He is going to create till the Day of Resurrection.” Qaza’a said, “I heard Abu Sa’id saying that the Prophet said, ‘No soul is ordained to be created but Allah will create it.”

            Sahih Bukhari 9:93:506

            Narrated Abu Said Al-Khudri: We got female captives in the war booty and we used to do coitus interruptus with them. So we asked Allah’s Apostle about it and he said, “Do you really do that?” repeating the question thrice, “There is no soul that is destined to exist but will come into existence, till the Day of Resurrection.”

            Sahih Bukhari 7:62:137

            Narrated Abu Said Al-Khudri: That while he was sitting with the Prophet a man from the Ansar came and said, “O Allah’s Apostle! We get slave girls from the war captives and we love property; what do you think about coitus interruptus?” Allah’s Apostle said, “Do you do that? It is better for you not to pull out, for there is no soul which Allah has ordained to come into existence but will be created.”

            Sahih Bukhari 8:77:600

            Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): O Abu Sa’id, did you hear Allah’s Messenger (may peace be upon him) mentioning al-’azl? He said: Yes, and added: We went out with Allah’s Messenger (may peace be upon him) on the expedition to the Bi’l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him? So we asked Allah’s Messenger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

            Sahih Muslim 8:3371, See also: Sahih Muslim 8:3372

            Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from Muhammad ibn Yahya ibn Habban that Ibn Muhayriz said, “I went into the mosque and saw Abu Said al-Khudri and so I sat by him and asked him about coitus interruptus. Abu Said al-Khudri said, ‘We went out with the Messenger of Allah, may Allah bless him and grant him peace, on the expedition to the Banu al-Mustaliq. We took some Arabs prisoner, and we desired the women as celibacy was hard for us. We wanted the ransom, so we wanted to practise coitus interruptus. We said, ‘Shall we practise coitus interruptus while the Messenger of Allah, may Allah bless him and grant him peace, is among us before we ask him?’ We asked him about that and he said, ‘You don’t have to not do it. There is no self which is to come into existence up to the Day of Rising but that it will come into existence.’ ”

            Al-Muwatta 29 32.95b

            It’s okay to practice ‘azl when having sex with your slave-girl
            Narrated AbuSa’id al-Khudri: A man said: Apostle of Allah, I have a slave-girl and I withdraw the penis from her (while having intercourse), and I dislike that she becomes pregnant. I intend (by intercourse) what the men intend by it. The Jews say that withdrawing the penis (azl) is burying the living girls on a small scale. He (the Prophet) said: The Jews told a lie. If Allah intends to create it, you cannot turn it away.

            Abu Dawud 11:2166

            Jabir (Allah be pleased with him) reported that a man came to Allah’s Messenger (may peace be upon him) and said: I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise ‘azl, if you so like, but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said: I told you what was decreed for her would come to her.

            Sahih Muslim 8:3383

            Your slave-girl is your field, so water it or leave it thirsty if you want
            Yahya related to me from Malik from Damra ibn Said al-Mazini from al-Hajjaj ibn Amr ibn Ghaziya that he was sitting with Zayd ibn Thabit when Ibn Fahd came to him. He was from the Yemen. He said, “Abu Said! I have slave-girls. None of the wives in my keep are more pleasing to me than them, and not all of them please me so much that I want a child by them, shall I then practise coitus interruptus?” Zayd ibn Thabit said, “Give an opinion, Hajjaj!” “I said, ‘May Allah forgive you! We sit with you in order to learn from you!’ He said, ‘Give an opinion! ‘I said, ‘She is your field, if you wish, water it, and if you wish, leave it thirsty. I heard that from Zayd.’ Zayd said, ‘He has spoken the truth.’ ”

            Al-Muwatta 29 32.99b

            “You don’t need your slave-girl’s permission to practice ‘azl with her.”
            Yahya related to me from Malik from Humayd ibn Qays al-Makki that a man called Dhafif said that Ibn Abbas was asked about coitus interruptus. He called a slave-girl of his and said, “Tell them.” She was embarrassed. He said, “It is alright, and I do it myself.” Malik said, “A man does not practise coitus interruptus with a free woman unless she gives her permission. There is no harm in practising coitus interruptus with a slave-girl without her permission. Someone who has someone else’s slave-girl as a wife, does not practise coitus interruptus with her unless her people give him permission.”

            Al-Muwatta 29 32.100b

            Additional Hadith about ‘azl

            Sahih Muslim

            Sa’d b. Abu Waqqas (Allah be pleased with him) reported that a person came to Allah’s Messenger (may peace be upon him) and said: I do ‘azi with my wife. Thereupon Allah’s Messenger (may peace be upon him) said: Why do you do that? The person said: I fear harm to her child or her children. Thereupon Allah’s Messenger (way peace be upon him) said: If that were harmful it would harm the Persians and the Greeks.

            Sahih Muslim 8:3394

            Abu Sa’id al-Khudri (Allah be pleased with him) reported: We took women captives, and we wanted to do ‘azl with them. We then asked Allah’s Messenger (may peace be upon him) about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of judgment must be born.

            Sahih Muslim 8:3373

            Abu Sa’id al-Khudri (Allah be pleased with him) (was asked if he had heard it himself), to which he said: Yes. (I heard) Allah’s Apostle (may peace be upon him) as saying: There is no harm if you do not practise it, for it (the birth of the child) is something ordained (by Allah).

            Sahih Muslim 8:3374, See also: Sahih Muslim 8:3375

            Abu Sa’id al-Khudri (Allah be pleased with him) reported that Allah’s Apostle (may peace be upon him) was asked about ‘azl, whereupon he said: There is no harm if you do not do that, for it (the birth of the child) is something ordained. Muhammad (one of the narrators) said: (The words) La ‘alaykum (there is no harm) implies its Prohibition.

            Sahih Muslim 8:3376

            Abu Sa’id al-Khudri (Allah be pleased with him) reported that mention was made of ‘azl in the presence of Allah’s Apostle (may peace be upon him) whereupon he said: Why do you practise it? They said: There is a man whose wife has to suckle the child, and if that person has a sexual intercourse with her (she may conceive) which he does not like, and there is another person who has a slave-girl and he has a sexual intercourse with her, but he does not like her to have conception so that she may not become Umm Walad, whereupon he (the Holy Prophet) said: There is no harm if you do not do that, for that (the birth of the child) is something pre- ordained. Ibn ‘Aun said: I made a mention of this hadith to Hasan, and he said: By Allah, (it seems) as if there is upbraiding in it (for ‘azl).

            Sahih Muslim 8:3377, See also: Sahih Muslim 8:3378 and Sahih Muslim 8:3379

            Abu Sa’id al-Khudri (Allah be pleased with him) reported: Mention was made about al-’azl in the presence of Allah’s Messenger (may peace be upon him), whereupon he said: Why any one of you practises it? (He did not say: One of you should not do it), for there is no created soul, whose creator is not Allah.

            Sahih Muslim 8:3380

            Abu Sa’id al-Khudri (Allah be pleased with him) reported that Allah’s Messenger (may peace be upon him) was asked about ‘azl, whereupon he said: The child does not come from all the liquid (sermen) and when Allah intends to create anything nothing can prevent it (from coming into existence).

            Sahih Muslim 8:3381, See also: Sahih Muslim 8:3382

            Jabir b. ‘Abdullah (Allah be pleased with them) reported that a person asked Allah’s Apostle (may peace be upon him) saying: I have a slave-girl and I practise ‘azl with her, whereupon Allah’s Messenger (may peace be upon him) said: This cannot prevent that which Allah has decreed. The person then came (after some time) and said: Messenger of Allah, the slave-girl about whom I talked to you has conceived, whereupon Allah’s Messenger (may peace be upon him) said: I am the servant of Allah and His Messenger.

            Sahih Muslim 8:3384

            Al-Muwatta

            Yahya related to me from Malik from Abu’n-Nadr, the mawla of Umar ibn Ubaydullah from Amir ibn Sad ibn Abi Waqqas from his father that he used to practise coitus interruptus.

            Al-Muwatta 29 32.96b

            Yahya related to me from Malik from Abu’n-Nadr, the mawla of Umar ibn Ubaydullah from Ibn Aflah, the mawla of Abu Ayyub al-Ansari from an umm walad of Abu Ayyubal-Ansari that he practised coitus interruptus.

            Al-Muwatta 29 32.97b
            Yahya related to me from Malik from Nafi that Abdullah ibn Umar did not practise coitus interruptus and thought that it was disapproved.

            Al-Muwatta 29 32.98b

            Yahya said that Malik related from Ibn Shihab from Salim ibn Abdullah ibn Umar from his father that Umar ibn al-Khattab said, “What’s the matter with men who have intercourse with their slave-girls and then dismiss them? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him, whether or not he has practised coitus interruptus or stopped having intercourse with her.”

            Al-Muwatta 36 23.24b

            Malik related to me from Nafi that Safiyya bint Abi Ubayd informed him that Umar ibn al-Khattab said, “What is the matter with men who have intercourse with their slave-girls and then leave them to go? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him, whether or not he has practised coitus interruptus or left off from intercourse with her.” Yahya said that he heard Malik say, “What is done in our community about an umm walad who commits a crime is that her master is liable for what she has done up to her value. He does not have to surrender her, and he cannot be made to bear more than her value for her crime.”

            Al-Muwatta 36 23.25b

            STONED TO DEATH

            On October 30, 2008, the United Nations condemned the stoning to death of Aisha Duhulowa, a 13-year-old girl who had been gang-raped and then sentenced to death by a Sharia court for fornication (Zina). She was screaming and begging for mercy, but when some family members attempted to intervene, shots were fired by the Islamic militia and a baby was killed.

            Local Sharia courts in Bangladesh regularly punish raped minor girls and women by flogging and beating them with shoes.[1] Similar cases of punishing raped women are Mina v. the State, Bibi v. the State and Bahadur v. the State.[2] Sharia courts in Pakistan have punished thousands of raped women by long term imprisonment.[3]

            You might think that such horrific barbarity cannot be the real Sharia law; that it is a misapplication of the law by ignorant clergy. Sadly, neither is true.

            There is a traceable dynamic in Sharia Law that is bound to lead to this barbarity. And unless we abandon these laws we will never be able to emerge from this barbarity. It was a blunder that Muslim jurists included rape in the Hudood section of Sharia Law that deals with murder, bodily harm, apostasy, drinking, defamation, theft, adultery and highway robbery. But anyone who tried to change these laws ended up banging their heads against the wall. Mawdudi, the founding father of modern Political Islam, claims that even if all the world’s Muslims together wanted to make the slightest change in these laws, they would not be allowed to do so.[4]

            But change is necessary.

            Another key element of these laws is that only eye-witnesses are acceptable and no circumstantial evidence can be accepted.[5] Rape is included in the Dyat (monetary compensation for bodily harm) section of Sharia Law because it is considered as “Bodily Harm” or “Robbing Property” (chastity). This classification led jurists to create these laws:

            * A rapist is obliged to pay the victim the amount typically received as marriage payment to similar brides.[6]

            * “If the rapist cannot be punished for any reason he will pay the victim the amount equal to bride-money.”[7]

            As no other punishment is mentioned, the punishment of rape can be only financial compensation. But Jurists missed the point that rape is a crime of its own kind. It has a devastating psychological and social impact on raped women. They are shamed to death, socially outcast, unsuitable for marriage, bring shame on the family and in some countries become the victims of honor killing. Many raped women commit suicide in Muslim countries.

            The Quranic word “Zina” means sexual relation between a man and woman not married to each other. It is called adultery for married persons and fornication for unmarried ones. The Quran severely prohibits Zina. Muslim jurists also included rape in the category of Zina because in rape cases such sexual relations “between a man and woman not married to each other,” even though forced on the victim, have taken place. As rape is not mentioned in the Quran, the death sentence for rapists originated from the Prophet’s example: “Narrated Wa’il ibn Hujr: When a woman went out in the time of the Prophet (peace be upon him) for prayer, a man attacked her and overpowered (raped) her. …he said: Stone him to death”.[8]

            The laws are so clear about defining rape and the requirement for proof of rape that a judge has no option but punish the rape victims.
            When rape is caught or reported, “sex between a man and woman not married to each other” can be proven by testimony, physical evidences of bodily scars/bruises, torn clothing or pregnancy of the victim. Then the Sharia laws are enforced.
            Sharia Law: The rapist will be punished to death if force on the victim is proven.[9]
            Clear enough. But exactly how can “force on the victim” be proven? The answer must surely rank as one of the most insane and sexist laws in human history.

            (A) “Proof of Zina (adultery) or Zina Bil-Jabr (rape) liable to Hadd shall be one of the following:

            (a) The accused makes confession or
            (b) There are at least four Muslim adult male witnesses”[10]
            (B) “Proof of adultery or rape liable to Hadd shall be one of the following:
            (a) The accused makes confession, or
            (b) There are at least four Muslim adult male witnesses.”[11]
            (C) “Punishment will take place when Zina or rape have been proved by witness.”[12]
            (D) Sharia Law rejects the witness of women in Hudood cases.[13]
            (E) “The evidence of women is originally inadmissible on account of their weakness of understanding, want of memory and incapacity of governing.”[14]

            Because such “proofs” are almost impossible to obtain and because circumstantial evidence is not accepted, a rape cannot be proved as rape in a Sharia court. Instead, “sex outside marriage” is proved for the woman by her complaint or physical scars or torn cloths or pregnancy etc. Then the law of “Punishment for Sex Outside Marriage” i.e. stoning to death for married adulterers and flogging and exile for unmarried adulterers are applied to the rape-victims.[15] On the other hand, a rapist has simply to deny the crime and go scott free. As the New York Times reports: “Ms. Lawal, a divorced woman, identified a man as the father of her child. The man denied the charge, swore on the Koran, and was deemed innocent by the trial court. No one suggested DNA tests.”[16]

            But DNA tests have no place in Hudood Laws either. The BBC reported that Zafran Bibi of Pakistan “went to the police to register a case of rape, but she herself was instead sentenced to death for having an adulterous affair.”[17] About conducting a DNA test to identify the rapist, the Dawn reports: “Justice Ali Nawaz Chauhan of the Lahore High Court has observed that the DNA test is not acceptable as evidence to establish the offence of Zina under the Hudood laws which require a direct testimony in such cases..”[18]

            This is how Sharia Law punishes raped women. The sources of these laws span the period from the 7th century to recent times. Some Muslim countries have withdrawn from the application of these laws, but these laws are still alive and active in many Muslim societies. Many Muslims talk about it, but there has never been a concerted effort to end this barbarity. It is true that many, including the UN’s Children Fund, have expressed alarm over the plight of Aisha Duhulowa, but history tells us that merely condemning these acts or calling on the humanity of the perpetrators has never stopped the violent soldiers of God. The solution can only been found by raising the awareness and opposition of the entire world, irrespective of religion.

            Muslims must reject this barbarity or risk Islam being seen as the criminal. The screams of little Aisha Duhulowa will echo around the world until this is done.

            NOTES:

            [1] The Daily Star on 04 April 2006
            [2] “Rape Law in Islamic Societies” by Julie Norman, CSID 6th Annual Conference
            [3] Annual report of the US Commission on International Religious Freedom, May 2004 – Ref – National Commission on the Status of Women in Pakistan.
            [4] Islamic Law and Constitution – page 140.
            [5] Codified Islamic Law Vol 2 page 600
            [6] Shafi’i Law Reliance of the Traveler -# m.8.10
            [7] Codified Islamic Law Vol 1 page 301
            [8] Abu Dawood Book 38, Hadis# Number 4366
            [9] Codified Islami Law Volume 1 Law#134, Shafi’i law Reliance of the Traveler – o.7.3
            [10] Pakistan Hudood Ordinance VII of 1979 amended by Ordinance XX of 1980
            [11] Codified Islami Law Volume 1 Law#133
            [12] Ibid Law #135
            [13] Hanafi Law-Page 176, 353, Shafi’i Law- page 638 Law#o.24.9, Criminal Law in Islam and the Muslim World -page 251, The Penal Law of Islam – Kazi Publications Lahore- page 44, 45, Tafsir of Translation of the Qura’an by Muhiuddin Khan pages 239 and 928
            [14] The Penal Law of Islam – Kazi Publications Lahore- page 44 – 45
            [15] Hanafi Law Hedaya 178, Codified Islamic Law#129 Vol 1, Sunan Abu Dawood Book 38,4451& 4423
            [16]
            http://query.nytimes.com/gst/fullpage.htmlres=9900E0D9153DF935A1575AC0A9659C8B63
            [17] http://www.bbc.co.uk/radio4/womanshour/03_06_02/thursday/info1.shtml
            [18] http://www.dawn.com/2005/05/21/top4.htm

            By Hasan Mahmud
            FrontPageMagazine.com
            Hasan Mahmud is the Director of Sharia Law of the Muslim Canadian Congress. He played a vital role in the successful movement against the Toronto Sharia Court. The court had been established in 1991 (and functioning since then) with the blessing of Ontario law and was banned in 2003 when the Ontario Government enacted a new law banning all faith-courts. He has authored books, debates, 2 docu-dramas and a docu-movie on Sharia. He has also spoken on Sharia in various conferences in Europe and North America.
            © 2013, Assyrian International News Agency. All Rights Reserved. Terms of Use.

            HOW A WOMAN MUST PROVE RAPE

            Question:

            Why are rape victims often punished by Islamic courts as adulterers?

            Summary Answer:

            Under Islamic law, rape can only be proven if the rapist confesses or if there are four male witnesses. Women who allege rape, without the benefit of the act having been witnessed by four men who subsequently develop a conscience, are actually confessing to having sex. If they or the accused happens to be married, then it is considered to be adultery.

            The Qur’an:

            Qur’an (2:282) – Establishes that a woman’s testimony is worth only half that of a man’s in court (there is no “he said/she said” gridlock in Islam).
            Qur’an (24:4) – “And those who accuse free women then do not bring four witnesses (to adultery), flog them…” Strictly speaking, this verse addresses adultery (revealed at the very time that Muhammad’s favorite wife was being accused of adultery on the basis of only three witnesses, coincidentally enough) however it is a part of the theological underpinning of the Sharia rule.

            Qur’an (24:13) – “Why did they not bring four witnesses of it? But as they have not brought witnesses they are liars before Allah.”

            Qur’an (2:223) – “Your wives are as a tilth unto you; so approach your tilth when or how ye will…” There is no such thing as rape in marriage, as a man is permitted unrestricted sexual access to his wives.

            From the Hadith:

            Bukhari (5:59:462) – The background for the Qur’anic requirement of four witnesses to adultery. Muhammad’s favorite wife, Aisha, was accused of cheating [on her polygamous husband]. Three witnesses corroborated the event, but Muhammad apparently did not want to believe it, and so established the arbitrary rule that four witnesses are required.

            Additional Notes:

            Rape is virtually impossible to prove under strict Islamic law (Sharia). If the man claims that the act was consensual sex, there is very little that the woman can do to refute this. Islam places the burden of avoiding sexual encounters of any sort on the woman.

            A recent fatwa from a mainstream Islamic site echoes this rule and even chides a victim of incest for complaining when she has no “evidence”:

            However, it is not permissible to accuse the father of rape without evidence. Indeed, the Sharee’ah put some special conditions for proving Zina (fornication or adultery) that are not required in case of other crimes. The crime of Zina is not confirmed except if the fornicator admits it, or with the testimony of four trustworthy men, while the testimony of women is not accepted.

            Hence, the statement of this girl or the statement of her mother in itself does not Islamically prove anything against the father, especially that the latter denies it.

            Therefore, if this daughter has no evidence to prove that her accusations are true, she should not have claimed that she was raped by her father and she should not have taken him to the court. (IslamWeb.net, Image)

            Since it is incredibly unlikely that a child molester will violate his victim in front of “four trustworthy men”, Islamic law amounts to a free pass for sexual predators.

            Islamic law rejects forensic evidence (such as DNA) in favor of testimony. An interesting situation thus sometimes develops in cases where a victim alleges rape and the man denies that sex even took place. In the absence of four male witnesses, rape cannot be proven. The woman’s testimony then becomes a “confession” of adultery. She can be stoned, even though the male is unpunished, since he never “confessed” to a sexual act!

            Some clerics blame rape on the woman. Australian Sheik Feiz recently said a rape victim “has no one to blame but herself. She displayed her beauty to the entire world… to tease man and appeal to his carnal nature.”

            Also, there can be no such thing as rape in marriage, even if the husband has to hit the wife in order to bring about her submission. Another recent fatwa reminds a woman, she “does not have the right to refuse her husband, rather she must respond to his request every time he calls her.” (Islam Q&A, Fatwa No. 33597).

            Keep in mind that most Muslim countries do not operate under strict Islamic law, but rather under legal codes imported from the West. Therefore rape victims in these countries can and often do receive justice under more reasonable standards of proof.

            WATERMELONS & CUCUMBERS

            “If a man makes a hole in a watermelon, or a piece of dough, or a leather skin, or a statue, and has sex with it, then this is the same as what we have said about other types of masturbation [i.e., that it is halaal in the same circumstances given before, such as being on a journey].
            In fact, it is easier than masturbating with one’s hand”.
            “If a woman does not have a husband, and her lust becomes strong, then some of our scholars say: It is permissible for the woman to take an akranbij, which is a piece of leather worked until it becomes shaped like a penis, and insert it in herself. She may also use a cucumber”.
            Bada’i al-Fuwa’id of Ibn Qayyim (Islamic scholar), page 129
            A Muslim Shia website notes: “Maybe this is another reason why ‘Umar the Khalifa never went on jihad: somebody had to stay behind and organize the cucumber distribution.”

            WANKING JIHAD!

            Companions of Muhammad masturbated during Jihad
            “If a man is torn between continued desire or releasing it, and if this man does not have a wife or he has a slave-girl but he does not marry, then if a man is overwhelmed by desire, and he fears that he will suffer because of this (someone like a prisoner, or a traveller, or a pauper), then it is permissible for him to masturbate, and Ahmad (ibn Hanbal) is explicit on this.

            2. Furthermore, it is narrated that the Companions of the Prophet (s) used to masturbate while they were on military expeditions or travelling”.

            Bada’i al-Fuwa’id of Ibn Qayyim (Islamic scholar), page 129

            Muttaqi (God-fearing) monkeys

            Narrated ‘Amr bin Maimun: During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.
            Sahih Bukhari 5:58:188

            ALLAH’S ARITHMETIC: 54 INTO 9 GOES NICELY

            THE WANKING PERVERT FROM MECCA

            A marriage is engaged in by 2 consenting adults.
            Do you really believe a 6 year old child would desire to marry a 51 year old man?
            Do you think that is what she would choose?
            Do you think a 9 year old girl would desire to have sex with a 54 year old?

            The thought of an old man becoming aroused by a child is one of the most disturbing thoughts that makes us cringe as it reminds us of pedophilia and the most despicable people. It is difficult to accept that the “Holy Prophet” of Mecca married Aisha when she was 6-years-old and WANKED BETWEEN HER THIGHS FOR 3 YEARS and consummated/RAPED her when she was 9. He was then, 54 years old.

            HOW TO THIGH & GET HIGH

            Now let us see how thighing is practiced on a female child & who began this evil practice. According to an official Fatwa issued in Saudi Arabia, the prophet Muhammad began to practice thighing his child-bride, Aisha when she was 6 years old until she reached 9 years of age (Fatwa No. 31409). The hadith mentioned the prophet Muhammad started performing literal sex with Aisha ONLY when she reached the age of 9 (Sahih al-Bukhari, book 62, hadith No. 89).

            Muslim scholars collectively agree, a child becomes an adult, available for sexual intercourse as soon as she reaches the age of nine. Likewise, the Shari’a allows any of the faithful to marry a six-year-old child.

            According to the fatwa, the prophet Muhammad could not have sex with his fiancée, Aisha when she was six due to her small size & age. However, the fatwa said that at age six, he would put his penis between her thighs and massage it gently because he did not want to harm her.

            Imagine a man of 51 removing the clothes of a 6-year-old girl and slipping his erect penis between her thighs, rubbing her until he ejaculated and his semen ran down her thighs. To this day, this is considered a benevolent act on the part of the adult male “not wanting to harm her.” What harm could be inflicted upon a young girl mentally and emotionally if not a grown man showing her his penis and stripping her of her clothes and rubbing his male organ between her legs?

            Of course the twisted mind that does such an evil to a female child, would not hesitate to ejaculate on her body. And if this sexually perverted evil frame of mind committed such an act upon a child, the pedophile would not stop at ejaculating on her. His evil desire would go further and rape the child before she was a mature adult. This is exactly what Muhammad did to Aisha when she was yet a child of 9.

            Before she reached puberty, he began to have sex with her. Let us see what the fatwa said about the prophet of Islam and his child-bride, Aisha.”Praise be to Allah and peace be upon the one after whom there is no [further] prophet. After the permanent committee for the scientific research and fatwas (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shamari, with reference number 1809 issued on 3/8/1421(Islamic calendar).

            The inquirer asked the following: ‘It has become wide spread these days, and especially during weddings, the habit of mufakhathat of the children (mufakhathat literally translated means “placing between the thighs of children” which means placing the male erected penis between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayers of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers ?’

            After the committee studied the issue, they gave the following reply: ‘It has not been the practice of the Muslims throughout the centuries to resort to this unlawful practice that has come to our countries from pornographic movies that the kofar (infidels) and enemies of Islam send. As for the Prophet, peace and prayers of Allah be upon him, thighing his fiancée Aisha. She was six years of age and he could not have intercourse with her due to her small age.

            That is why the prophet peace and prayers of Allah be upon him placed his penis between her thighs and massaged it lightly, as the apostle of Allah had control of his penis not like other believers'” (Fatwa No. 31409).

            Thighing of children is practiced in many Arab and Muslim countries, notably in Saudi Arabia, Yemen, Iran, and the Gulf countries. Also evil practices like altamatu’a bil almuka’aba (pleasure from sexual contact with her breasts), altamatu’a bil alsagirah (pleasure from sexual contact with a baby girl), altamatu’a bil alradi’ah, (pleasure from sexual contact with a suckling female infant), (Reported by Baharini Women’s Rights Activist, Ghada Jamshir)

            AISHA WASHING SEMEN FROM MUHAMMAD’S CLOTHES

            From the Hadith of Bukhari:

            Volume 1, Book 4, Number 229:

            Narrated ‘Aisha:

            I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible).

            Volume 1, Book 4, Number 231:

            Narrated Sulaiman bin Yasar:

            I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ”

            Volume 1, Book 4, Number 232:

            Narrated ‘Amr bin Maimun:

            I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them.

            Volume 1, Book 4, Number 233:

            Narrated ‘Aisha:

            I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.

            From the Hadith of Bukhari:

            Volume 1, Book 4, Number 229:

            Narrated ‘Aisha:

            I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible).

            Volume 1, Book 4, Number 230:

            Narrated ‘Aisha:

            as above (229).

            Volume 1, Book 4, Number 231:

            Narrated Sulaiman bin Yasar:

            I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ”

            Volume 1, Book 4, Number 232:

            Narrated ‘Amr bin Maimun:

            I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them.

            Volume 1, Book 4, Number 233:

            Narrated ‘Aisha:

            I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.
            MUHAMMAD RESERVED BABY AISHA FOR HIMSELF, BECAUSE SHE WAS A VIRGIN & HE WANTED A VIRGIN.

            Sahih al-Bukhari, volume 7, book 62, number 17
            Narrated jabir bin ‘abdullah:
            When I got married, Allah’s apostle said to me, “what type of lady have you married?” I replied, “I have married a matron.” he said, “why, don’t you have a liking for the virgins and for fondling them?” Jabir also said: Allah’s apostle said, “why didn’t you marry a young girl so that you might play with her and she with you?”
            Hence, Muhammad’s comments indicate that his reason for marrying Aisha while a young virgin is so that he could fondle and sexually play with her!

            AISHA WAS NOT THE ONLY BABY GIRL MUHAMMAD FANTASIZED ABOUT

            In the classic history, Sirat Rasul Allah (The Life of Muhammad) by Ibn Ishaq, there is an account in which Muhammad expressed a marital interest in a crawling baby. This event seems to have occurred around the time of the battle of of Badr, when he was about 55 years old. He had married Aisha two years earlier, when he was 53 years of age.
            (Suhayli, ii. 79: in the Riwaya of Yunus i. I. Recorded that the apostle saw her (Ummu’lfadl) when she was a baby crawling before him and said,
            ‘if she grows up and I am still alive I will marry her.’
            but he died before she grew up and sufyan b. Al-aswad b. ‘Abdu’l-asad al-Makhzumi married her and she bore him rizq and lubab… [Ibn Ishaq, The Life of Muhammad, Karachi, p. 311]
            Muhammad saw Um Habiba the daughter of Abbas while she was fatim (age of nursing) and he said, “if she grows up while I am still alive, I will marry her.” (Musnad Ahmad, number 25636)

            MUHAMMAD WOULD BATH & FONDLE AISHA

            Bukhari (6:298) – Muhammad would take a bath with the little Aisha and fondle her.
            Narrated ‘Aisha:
            The prophet and I used to take a bath from a single pot while we were junub. During the menses, he used to order me to put on an izar (dress worn below the waist) and used to fondle me. While in itikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses).

            MUHAMMAD CONSUMMATED HIS MARRIAGE TO BABY AISHA, WHEN SHE WAS 8 and 9 MONTHS

            Sunaan abu Dawud: book 11, number 2161:
            Narrated Aisha, Ummul Mu’minin:
            I and the apostle of Allah (peace_be_upon_him) used to lie in one cloth at night while I was menstruating. If anything from me smeared him, he washed the same place (that was smeared), and did not wash beyond it. If anything from him smeared his clothe, he washed the same place and did not wash beyond that, and prayed with it (i.e. The clothe).

            MUHAMMAD WOULD SEXUALLY ABUSE HIS WIVES

            Bukhari (6:300) – Muhammad’s wives had to be available for the prophet’s fondling even when they were having their menstrual period.
            Bukhari volume 1, book 6, number 299:
            Narrated ‘Abdur-rahman bin al-Aswad:
            …(on the authority of his father) ‘Aisha said: “Whenever Allah’s apostle wanted to fondle anyone of us during her periods (menses), he used to order her to put on an izar and start fondling her.” ‘Aisha added, “None of you could control his sexual desires as the prophet could.”

            WOMEN ARE SEXUAL OBJECTS

            Allah promoted this abusive sexual behavior:
            “Your women are a tilth for you (to cultivate) so go to your tilth as ye will” [Koran 2:223]
            Koran (2:223) likens a woman to a field (tilth), to be used by a man as he wills. In this verse, Allah also gives divine sanction for anal sex.
            According to Islam, Muhammad is the perfection of humanity and the prototype of the most wonderful human conduct. He had sex with Aisha at the age of nine, which amounts to rape of a minor. He also left behind an enduring legacy for aged Muslim men to fulfill their carnal desires contrary to natural law and to the life-long devastation of young girls.

            ALLAH PROMOTES PEDOPHILIA

            Quran 65.4 “and those of your women as have passed the age of monthly courses, for them the ‘iddah (prescribed divorce period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. They are still immature) their ‘iddah (prescribed period) is three months likewise, except in case of death] . And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘iddah (prescribed period) is until they deliver (their burdens) (give birth) and whosoever fears Allah and keeps his duty to him, he will make his matter easy for him.”
            Sura (65:4) lays down rules for divorce and sets the prescribed period for divorce. It clearly says, Muslim men can marry (and divorce) little girls who have not yet reached menstruation age. This means that Muslim men were allowed to marry baby girls. This is the eternal word of god. This is an eternal law of Allah. All Muslims must believe in this teaching. Otherwise, they are no longer Muslims but apostates of Islam.

            ALLAH ORDAINS RAPE

            “All married women (are forbidden unto you) save those (captives) whom your right hands possess.” 4:24
            You can have sex with slaves women captured in war (with whom you may rape or do whatever you like).
            Muhammad established an appalling precedent for abuse of young girls which is continued to be nurtured by the Muslim faithful. For example, Ayatollah Khomeini of Iran gave a fatwa about Quran 65.4:
            “A man can marry a girl younger than nine years of age, even if the girl is still a baby being breastfed. A man, however is prohibited from having intercourse with a girl younger than nine, other sexual acts such as foreplay, rubbing, kissing and sodomy is allowed. A man having intercourse with a girl younger than nine years of age has not committed a crime, but only an infraction, if the girl is not permanently damaged. If the girl, however, is permanently damaged, the man must provide for her all her life. But this girl will not count as one of the man’s four permanent wives. He also is not permitted to marry the girl’s sister.”

  4. When you don’t know anything about Islam then shut your mouth. Prostitution or Temporary marriage is haram in Islam. this rituals performs by Shia who are not Muslim they never follow Islamic scriptures. on the behind of Shia if you are saying this then avoid it. “Islam har burai se Paak hai”. Prostitutions is allowed in Shia called “Muta’a’. and one more thing I would like to tell you the Sins of Muslim should never be represent on Islam.

    • SHIA’S VIEW OF SUNNIS

      Shia’s 6th Imam, Abu Abdallah has been quoted by Shia narrators as saying: “The Nasibi (Shia use this term to refer to a Sunni) is worse than the Jew. It was said: And how is that so, O son of the Messenger of Allah? He said: The Jew denied the status of Prophethood (of Prophet Mohammad), while the Nasibi denied the status of Al-Imamah.” (Al-Naafi’ Yawmal-Hashr: Jamaalud-Din al-Suyuri, p.42)
      Shia Scholar Mohammed bin Al-Hassan Toosi reports on the authority of Ishhaq bin Ammar, that Abu Abdullah said “The wealth, the property and everything which belongs to a Sunni is actually yours (is legal for you)” (Tahzib-ul Ahkam, Vol. 2 Kitabul Makasib, p. 116, published in Iran) above in this Shi’ites book it states that all Shi’ites can steal from any Sunni Muslim and that there is nothing wrong with that.
      Shia Scholar Moallah Khonas reported that Abdullah said “snatch the possessions of a Sunni wherever you find it and hand over my share (ie. One fifth) to me” (Tahzib ul Ahkam).
      The Shi’ites narrate regarding Sunni Muslims “Although Allah, the Exalted, has not created a creature worse than a dog, yet a Nasibi (Sunni) is worse than even a dog.” (Haqqul Yakeen (Persian) Vol. 2, p. 516) Here the Shi’ites have said that Sunni Muslims are worse than Dogs!
      The Shi’ites say that we will never go to Paradise! “It is contained in several sources of information that they, (Imams of Shias) said: ‘Every if every angel that Allah, the Exalted and Gracious, has created, every prophet that Allah has appointed, every truthful martyr, (collectively) pray to Allah, the Exalted and Gracious, to release a Nasibi (a Sunni) from the Hell, Allah would never release him.” (Haqqul-Yaqeen, (Arabic), Vol. 2, p. 192)

      This is what the Shi’ites say what will happen when their so-called Imam Mahdi will return “When Qaem (Imam Mahdi) appears, he will start slaughtering Sunnis and their Sunni Scholars before slaughtering the infidels (kaffar).” (Haqqul Yaqeen Vol 2, p. 527) By the term “Qaem”, the Shi’ites mean Imam Mahdi, their twelfth Imam. So, here the Shi’ites state that we are not Muslims, and that we are worse than the infidels (kuffar)

      The following Shia narrations shed light on the importance of accepting Shia’s Imamate doctrine and the consequences of not doing so:

      Muhammad bin Ali narrated from his uncle Muhammad bin Abil-Qasim, from Muhammad bin Ali al-Kufi, from Muhammad bin Sinaan, from Ziyad bin al-Munthir, from Sa’eed bin Jubair, from Ibn Abbas said: The Messenger [pbuh] said:

      “He who disputes with Ali bin Abi Talib [as] after me is a Kafir and he who joins someone against him (Ali) is a Polytheist. He who loves him (Ali) is a believer, and he who hates him is a hypocrite. He who follows him (Ali) is a follower, and who fights him is an apostate, and who rejects him will perish. Ali is the Light of Allah in His earth and His proof on His servants. Ali is the sword of Allah against His enemies, and the inheritor of the knowledge of His Prophets. Ali is the Upper Word of Allah, and the word of his enemies is the lower. Ali is the Master of the Appointees (Awsiya), and the Appointee of the Master of Prophets. Ali is the Prince of Believers (Amir-ul-Mu’mineen), leader of “al-Ghurr al-Muhajjalin” and the Imam of all Muslims, Allah does not accept the faith except of those who accept his (Ali’s) Wilayah and declare allegiance to him.” (Al-Amaali: Ibn Babawaih Al-Qummi, 3rd Council, p.19, Narration 6)

      Muhammad bin Yahya, narrated from Ahmad bin Muhammad bin Issa, from Muhammad bin Sinaan, from Muawiyah bin Wahab said:

      We departed to Makka and in our company was a righteous old man who does not know about this matter (Shi’ism) and performs the full prayer during travel, and with him was his nephew, who was a Muslim. The old man got sick, so I said to his nephew: If you present this matter (of Shi’ism) to your uncle, perhaps Allah may save him. Everybody said: Leave the old man alone, he seems alright. His nephew did not wait long to say: Uncle, the people became apostates after the Messenger of Allah [pbuh] save very few men, and Ali bin Abi Talib [as] was entitled to the same allegiance that the Messenger [pbuh] enjoyed, and after the Messenger of Allah, truth and allegiance was due to him. (The Narrator) Said: The old man took a deep breath and said: I am on this path, and died. So, (later on) we went to (Imam) Abu Abdullah [as], Ali bin As-Sariy related this story to Abu Abdullah [as], thus he (Imam Abu Abdullah) said: He is a man from the people of Paradise. Ali bin As-Sariy said: But he did not know a thing about this (Shi’ism) save that hour ! (The Imam) Said: What (else) you want from him? By Allah, he entered the Paradise.” (Al-Kafi (fil Usool): Al-Kulainy, Book of Faith & Disbelief, Chapter: Things That Allah Gave to Adam [as] At The Time of Repentance, vol.2, p.440, narration 4)

      QURAN’S DISTORTION THEORY & ALLEGATIONS

      The belief that the Quran has remained intact and uncorrupted is supported firmly by the Quranic verse in which Allah [s.w.t.] promises to guard till the Day of Judgment from any alterations: “We have, without doubt, sent down the Quran; and We will assuredly guard it (from corruption).” (Quran 15:9)
      Unfortunately, classical Shia books discuss “Tahreef” (Distortion of the Quran) theory in which they question the completeness and accuracy and make the allegation that the Quran has been wilfully distorted because the present Quran does not contain evidence that supports the core doctrines of Shiism, most importantly, the Imamate doctrine.

      With more than 2000 evidences from Shia’s top scholars and top reference books supporting the Tahreef theory, we can easily conclude that the Tahreef is one of the main wicked beliefs of the Shia, that they attempt to conceal or deny using Taqiyyah. Shia scholar Ni’matallah al-Jaza’iri states, he could not find a single narration from the “Infallible” Imams that proves the contrary (meaning that proves there is no Tahreef) .

      The Shia in their classical reference books:

      1. Provide their own interpretation of the hidden meaning of the Quran’s verses that may vary significantly from the apparent meaning of the verses. The Shia believe that the true hidden meaning of the Quran’s verses is known only by their Imams. Not even Prophet Mohammad knew this hidden meaning.

      2. Point out in their reference books some of the words, verses, and even full chapters of the Quran they believe have been omitted.
      For example, the Shia claim that Surah Al-Inshirah (Chapter 94) should contain a verse that says “And we made ‘Ali your in-law” (Al-Kafi p.289)
      Furthermore, the Shia claim Quran 25:74, “And make us a leader (Imam) for the God-fearing” should be replaced with the following statement: “And make for us a leader (Imam) from among the God-fearing.”
      Of even greater audacity is Shia’s addition of a full Surah (Chapter) they believe it has been omitted purposefully from the Quran. They call it, “Surah al-Wilayah”, which can be translated as follows:
      (1) O believers, believe in the Prophet and the Guardian (wali), whom We sent to guide you to the straight path.
      (2) A Prophet and a Guardian, one from the other, and I am the Knower, the Wise.
      (3) Verily those who fulfill their covenant to Allah will have gardens of pleasure.
      (4) And for those who deny our signs when they are read to them.
      (5) Verily they will have a terrible place in Hell when they are called for on the Day of Judgment, ‘Where are the wrong-doers who denied the messengers?’
      (6) He only created them in truth and Allah will surely make them victorious until a time in the near future.
      (7) Glorify the praises of your Lord and ‘Ali is among the witnesses.

      3. Believe that the true, original Quran was compiled by Imam Ali, and later passed on to his descendent Imams. Currently, this original Quran is in the possession of Imam Al-Mahdi (whom the Shia also refer to as Al-Qaim) who will present it to people when he re-emerges from his occultation.

      4. Believe in the existence of what Shia call “Mus-haf (Quran) of Fatima”. Fatima is Prophet Mohammad’s daughter and wife of Imam Ali. Shia’s believe Fatima also received revelations from Allah. It is not clear whether Shia’s believe Mus-haf of Fatima is the original Quran or just contains revelations she allegedly received. However, some of what the Shia believe regarding Mus-haf of Fatima is illustrated in the following narration:
      “Shia narrator, Abu Baseer, reported that he said to Shia’s Imam Ja’far As-Sadiq: “O Abu Abdullah (Imam Ja’far), what is Mus-haf Fatimah?” He replied “It is a Qur’an containing three times what is found in your copy of the Qur’an; yet by Allah, it does not contain even a single letter from your Qur’an.” (Al-Kafi p. 385)

      Shia’s reference books contain over 2000 narrations falsely attributed (by Shia narrators & scholars) to Shia’s “Infallible” Imams verifying, affirming and confirming these beliefs. To ascertain of this fact, we invite those who are unaware of this matter, Muslims or Shia, to check and verify on their own, the sources contained herein.

      Let us examine what Shia’s Books say about the Quran:

      – There are seventeen thousand (17,000) Ayah in the original Quran. (Al Shafi, Vol. 2, p. 616)

      – A comparison between the present Quran and the original Quran (which was compiled by Imam Ali (r.a) and will be brought by Imam Mahdi (Shia’s 12th Imam) when he appears before the Day of Judgment. (Usool Kaafi, Vol. 2, p. 123)
      – The Quran has been purposely altered by the drunkard Caliphs {Abu-Bakr (r.a), Umar (r.a) and Usman (r.a)}; The present Quran is false; It’s the duty of Imam Mehdi (Shia’s 12th Imam) to bring it in its original form; When Imam Mahdi comes, then the Quran will be recited in its original form. (Quran Translation by Maqbool Hussain Delhvi, Chap.12, p. 384 & p.479 – Published in India)
      – Original Quran will not be known until the manifestation of Imam Mahdi (Shia’s 12th Imam). (Anwaar-ul-Na’umania, Vol. 2, p. 360 – Published in Iran)
      – The present Quran is abridged whereas the Original Quran is kept by Imam Mahdi.” (Hazaar Tumhari Das Hamari, p. 553)

      – No one possesses complete knowledge of the Quran except the Imams. (Usool Kaafi, Vol. 1, p. 228)
      – After the death of Holy Prophet (s.a.w), the original Quran was in the custody of Ali (r.a) and he brought it to Abu-Bakr (r.a), but Abu Bakr refused to allow this original version. That is why Muslim Ummah was deprived of original Quran. (Sheikh-e-Saqifah, p. 138 – Published in Pakistan)
      – Shaikhain (Abu Bakr & Omar) refused to accept the Quran which was compiled by Ali (r.a). (Fasal-ul-Khitab, p. 64)
      – Insult to the Holy Quran. (Tohfa-tul-Awaam, Vol. 2, p. 293)

      – The Quran descended (was revealed) in four parts, whereas present Quran consists of three parts. (Shia Aur Tehreef-e-Quran, p. 62)

      – The present Quran is in an altered, corrupted and distorted form.. (Fatuhat-e-Shia, p. 129)

      – An acceptance of the belief that the Quran has been altered. Shia accuse Abu Bakr (r.a) of being involved in the alteration. (Ayat-ul-Qaloob, Vol. 2, p. 832)

      – Renegades changed the Original Quran. (Quran Majeed by Hakeem Syed Maqbool, p. 1011)

      – Un Islamic views of the Quran. (Sheikh-e-Saqifa, p. 138)

      – The main compilers of Quran altered, corrupted, and distorted the Quran. (Al-Ehtijaj, p. 257)

      – Collectors of Quran deleted verses about the virtues of Prophet’s progeny from Surah Al-Ahzab which were about the length of Surah Al-Bakrah. (Haq-ul-Yaqeen, p. 66 – Published in Iran)

      – Usman (r.a) made alteration in Surah Al-Rahman by eliminating words “MINKUM”. (Haq-ul-Yaqeen, p. 525 – Published in Iran)

      – The statement “ILAA AJALIN-MUSAMMA” has been removed from the Quran.” (Muta’h Aur Salahuddin A’ybi, p. 60 – Published in Pakistan)

      – Attempts to provide re-interpretation of the Quranic verses related to “WATI-FIL-DUBR”. (Tehzeeb-ul-Ahkaam, Vol. 7, p. 415 – Published in Iran)

      – The Quranic verses were not arranged by Abu-Bakr (r.a) in the same order as that in which they were revealed. (Sheikh-e-Saqifah, p. 134 – Published in Pakistan)

      – The present Quran doesn’t mention the name of “Pakistan”; however, our (Shia’s) true Quran contains the name of “Pakistan”. (Hazar Tumhari Das Hamari, p. 554 – Published in Pakistan)

      To illustrate Shia’s allegations, we will break the evidence into two categories:
      A. Statements from Shia scholars regarding the Tahreef.
      B. Narrations falsely attributed (by Shia scholars & narrators) to the Shia Imams regarding the Present Quran.

      A. Statements by Shia Scholars

      In the earliest Shia Tafseer (Quran Interpretation) book, Al-Qummi (which is the source and base for all Shia Tafseer books) clearly states the belief of the Shi’ites regarding the authenticity of the Book of Allah, the Qu’an, saying:

      “Therefore, part of the Qur’an is an Abrogator and Abrogated, part is clear (Muhkam) and part is ambiguous (Mutashabih), part is in the general context, and part is particularized, part of it was placed forward and part is placed in the rear, part of it is severed and part of is connected, part of it is a letter in a place of another, and part of it is contrary to the manner revealed by Allah.” (Tafseer al-Qummi, Introduction, vol.1, p.17 )

      In Al-Qummi’s Tafseer (Quran Interpretation, which is highly acclaimed by the majority Shia scholars, Shiite Sayyid Tayyib Musawi al-Jaza’iri, wrote in its “Introduction”:

      ” First: This Tafseer is the base of so many other Tafseer books.

      Second: The narrations contained therein are from the two Sadiqs [as] (Imam Abu Ja’far & Imam Abu Abdallah) with the least number of middle narrators, hence, author of al-Thari’ah (ila Tasaanif Ash-Shi’a: Agha Buzurg At-Tahrani) said: “In fact, it is the Tafseer of the two Sadiqs [as]”.

      Third: The author lived during the era of Imam al-Hasan al-‘Askari [as].

      Fourth: His father, who reported these narrations to his son, was a companion of Imam Rida [as].

      Fifth: (the book) contains a wealth of knowledge on the virtues of Ahlul-Bayt [as] which their enemies attempted to remove from the Holy Qur’an”.

      Sixth: (the book) took care of clearing the meaning of so many misunderstood verses through the guidance of Ahlul-Bayt, the Qur’an reciters.” (Al-Qummi’s Tafseer)

      In another highly-regarded Shia Tafseer book is Tafseer of Al-Ayyashi, Al-Ayyashi was one of al-Kash-shi’s Sheikhs, and in the same rank of Al-Kulayni, as ranked by At-Tahrani in his al-Thari’ah vol. 4, p. 295. Al-Ayashi wrote in the “introduction” of his Tafseer, quoting the Shia’s Imam Abu Ja’far:
      “Maysar narrated from Abu Ja’far [as]: If it wasn’t for the adding and deleting in the Book of Allah, our right (in Imamah – leadership) would’ve been clear for anyone with a sound mind.” (Tafseer al-Ayyashi, Muhammad bin Mas’oud al-Ayyashi, Introduction)

      Shia scholar, Sayyid Hashim At-Tubari Al-Bahrani, wrote in his Tafseer Al-Burhaan:
      ” Know, that the truth which there is no way around it, because of the traceable narrations (mutawatir), is that the Qur’an which we have in our hands today, has suffered some changes after the Messenger of Allah [pbuh]. Those who collected it after him, dropped and deleted many words and verses, and that the protected Qur’an from such changes and agreeable to the (true & original) revelation of Allah (Ta’ala) is the one which was collected by Ali [as] and guarded until it reached his son Al-Hasan [as] and so on until it ended in the possession of Al-Qa’im (Imam Mahdi) who has it with him today.”

      “Therefore, and in accordance with a clear narration which we will soon mention, when Allah (the Exalted) knew, in His perfect pre-knowledge, that such evil deeds will be perpetrated by those who mischief in Religion, that whenever they see a clear declaration against their interests but in favor of him (Ali) and his purified offspring [as] (children), they will change it immediately.”

      ” When it was of His (Allah’s) perfect Will and comprehensive Insight, to guard the issue of al-Imamah and Walayah, and to protect the aspects of the virtues of him (Ali) [as] and the Imams [as] in a manner that will be safe from corruption and distortion of people, but at the same time, keep to the people of truth the (hidden) meaning and maintain the charge, He (Allah) did not contend only with what was clear in His Glorious Book, but made the overwhelming majority of such declarations in accordance with the inner meanings and exegetic methods but within the framework of what the outer revelation leads to. He (Allah) further alluded to many of the proofs by way of indication and expression of signs and allegories, thus His proofs on the creation are established even after being deleted by those who deleted them after they were clear in the best manner.”

      (Al-Burhaan fi Tafseer al-Qur’an: Sayyid Hashim At-Tubari Al-Bahrani, Introduction: the second premise, volume 1, p.36 and last paragraph, p. 49)

      Some of Shia’s scholars deny that Shia’s believe in Tahreef (Distortion of Quran) theory. However, such denials could be: (a) personal opinion of the scholar, or (b) an intentional attempt to deceive Sunni Muslims, justified by a well-known and frequently-used Shia doctrine called Taqiyya (which allows a Shiite to lie about his true beliefs or the beliefs of the Shia in general, to protect himself or to protect the Shia in general).

      A well-known Shia scholar says that Taqiyya is nine tenth of their religion, meaning 90% of their religion is based on lies & deception.

      Nevertheless, with more than 2000 evidences from Shia’s top scholars and top reference books supporting the Tahreef theory, we can easily conclude that the Tahreef is one of the main wicked beliefs of the Shia, that they attempt to conceal or deny using Taqiyyah. Shia scholar Ni’matallah al-Jaza’iri states, he could not find a single narration from the “Infallible” Imams that proves the contrary (meaning that proves there is no Tahreef) .

      Abu Mansur Ahmed Tibrisi, a prominent Shi’ite scholar of the 8th century (H), wrote:

      ” Enumerating the distortions and omissions of this sort (from the present Quran) would become laborious and it will disclose what Taqiyyah (Shi’ite practice to conceal the ‘truth’ for religious purposes) requires me not to disclose: the virtues of Allah’s friends and the vices of His enemies.” (AI-Ihtijaj by Tibrisi: 1:254)

      Mullah Muhsin Kashani, an 11th century Shi’ite scholar commented on the above quoted statement:

      ” It is clear from all of these traditions and quotations from the Family of the Prophet (s. a. w.) that the present Quran is not the complete Quran which was revealed to the Prophet (s. a. w.). In fact, there are verses that contradict what was revealed; verses that have been distorted and places where omissions have been made such as the names of Ali, the Family of Muhammad (s. a. w.) and, on several occasions, there were the names of the hypocrites. Moreover, the present order of the Quran (chapters) is not according to the preferred order of Allah and His Messenger. Ali ibn Ibrahim (a renowned Shia commentator) also holds this opinion.” (Tafseer of Saafi: l:32)

      Shiite scholar, Mullah Baqir Majlasi says:

      ” …. traditions from the Elite (the Shia) and the Public (the Sunnis) regarding the omissions and alterations are Mutawatir (traceable), and logic dictates that if the Quran was separated and spread amongst people, then if a fallible (regular person) has tried to collect it, then it is highly unlikely that its collection would be complete and in compliance with the truth. However, there is no doubt that people are obliged to work with what is included in the Mushafs and to read it until Al-Qayem (Imam Mahdi) appears, and this is known through numerous traditions (mutawatir) from Ahlul Bayt and most traditions relating to this topic point to omission and alteration………..” (Mirat Al-Uqool Vol 12 p. 525)

      However, according to Shia Scholar, Maqbool’s translation of the Quran, page 479, the word “Ya’siroon” which appears in the Quran is in the active voice of Arabic language should have been been in the passive voice as “Yu’saroon” which alters the meaning. In the footnotes of Maqbool’s translation, it is written that this word (Ya’siroon) was changed from the passive voice to the active voice to suit the fancies of wine-loving Caliphs.

      Abu Mansur Ahmed Tibrisi, a prominent Shi’ite scholar of the 8th century (H), has written:

      ” Enumerating the distortions and omissions of this sort (from the present Quran) would become laborious and it will disclose what Taqiyyah (Shi’ite practice to conceal the ‘truth’ for religious purposes) requires me not to disclose: the virtues of Allah’s friends and the vices of His enemies.” (AI-Ihtijaj by Tibrisi: 1:254)

      Mullah Muhsin Kashani, an 11th century Shi’ite scholar comments on the above quoted statement:

      ” It is clear from all of these traditions and quotations from the Family of the Prophet (s. a. w.) that the present Quran is not the complete Quran which was revealed to the Prophet (s. a. w.). In fact, there are verses that contradict that which was revealed; verses that have been distorted and places where omissions have been made such as the names of Ali, the Family of Muhammad (s. a. w.) and, on several occasions, there were the names of the hypocrites. Moreover, the present order of the Quran is not according to the preferred order of Allah and His Messenger. Ali ibn Ibrahim (a renowned Shia commentator) also holds this opinion.” (Tafseer of Saafi: l:32)

      B. Narrations falsely attributed by Shia scholars & narrators to the Shia Imams regarding the Present Quran

      Shia narrator, Jabir, reported that he heard Imam Baqir saying: ” No one can claim that he has compiled the Quran as Allah revealed except a liar. The only person to compile it and memorise it according to its revelation was Ali ibn Abi Talib and the Imams who succeeded him.” (Usul Kafi: 1:228)

      ” A man said that someone was reciting the Quran in the company of Imam Ja’far (r.a.) . The (Shia) narrator said that he heard certain verses in the recitation which were not according to the recitation of the common people. Imam Ja’far told the person reciting: ‘Do not recite like this. Recite as the common people recite it until the (Imam) Mahdi arrives. When the (Imam) Mahdi arrives, he will recite the Quran according to its original revelation and the Qu’ran compiled by Ali will be brought forward.” (Usul Kafi: 2:622)

      Shia scholar, Ahmad ibn Abu Talib Tibirsi, narrates falsely on the authority of Abu Zarr al-Ghafari (R.A.): “When the Holy Prophet passed away, ‘Ali gathered the Qur’an and produced it to the Immigrants (the Muslims who immigrated from Mecca to Madina) and the Ansar (the people of Madina who supported Prophet Mohammad and became Muslims) as the Holy Prophet had bided him to do so. When Abu Bakr opened the first page, he found some denunciation of the Quraish tribe. At this, ‘Umar leapt forward and said: “O ‘Ali, take it back for we are not in need of it.” Ali took it back. Just then Zaid ibn Thabit, a prominent reciter of the Qur’an appeared, and ‘Umar told him: “‘Ali was here a short while ago with a Qur’an which despises the Immigrants and the Al-Ansar . I think we should compile such a Qur’an wherein all these aspects are omitted.” Zaid agreed with him, but he added: “Once I have completed the Qur’an according to this method and ‘Ali sees it, will your version be not invalidated?” ‘Umar then asked: “What trick should we employ then?” Zaid replied: “You know better of such tricks.” At this, ‘Umar said: “There is no roundabout trick but to kill Ali and be relieved from him in this way.” ‘Umar then thought of having him killed by Khalid bin Al-Walid, but this plan failed. When ‘Umar assumed the leadership of Muslims after some time, the people asked Ali to present his Qur’an. ‘Umar asked him: “O ‘Ali, present the Qur’an which you showed Abu Bakr so that we may agree on it.” At this, ‘Ali said: “This is not possible, I only showed it to Abu Bakr so that the proof may be established on you people, and so that you may not say on the day of Judgement: “We were unaware of it,” “You did not produce it.” The Qur’an in my possession will not be touched except by the pure, and the designated ones of my family.” ‘Umar asked: “Is the time known when it will be presented.” Upon this Ali replied: “Yes, when the Saviour of Times (Shia’s Imam Mahdi) emerges, it will be presented and all the people will agree to it.” (Al-Ihtijaj, Najaf, p. 225. Also see Tafsir al-Safi p. 11, and Fasl al-Khitab p. 7)

      Shia scholar, Kulaini, narrates that Imam Abu ‘Abdulah said: “Jibra’il (Angel Gabriel) descended upon Muhammad with the following verse in this way: “O people of the Book, bring forth what we have revealed regarding ‘Ali, the magnificent light.” (Usul al-Kafi, Indian edition, p. 680)
      Kulaini also narrated on the authority of Ahmad ibn Muhammad ibn Abu Nasr who said: “Abu al-Hasan (Imam Ali) gave me a manuscript and told me to see what was written therein. I opened it, and under the verse “Those who disbelieve…” were written the names of seventy individuals —- along with the names of their father.” (Usul al-Kafi, Indian edition, p. 680)

      Allah says in verse 32 of Surah Al Imraan (Chapter 3): “Certainly Allah has chosen Adam, Noah, the family of Abraham and the family of Imraan above the (families of the) worlds.”

      Shia Scholar, Ali ibn Ibrahim AI-Qummi (one of the early Shi’ite commentators of the Quran) said concerning this verse: ” The Imam said: ‘The phrase “the family of Muhammad” were also revealed along with “the family of Al-Imraan.” They (the Companions of prophet Mohammad s.a.w.) removed the phrase “the family of Muhammad” from the original text (of the Quran).” (Al-Qummi’s commentary: p.308)

      Allah says in verse 115 of Surah Taha (Chapter 20): “And We had given Adam an order before, but he forgot and We did not find any resolve in him (to disobey the order).”

      However, according to Shia’s top reference book, Usul Kafi (Vol. 1: p. 416) and the footnotes of Shia scholar Maqbool’s translation of the Quran, p. 637, Imam Ja’far is reported to have said that Allah had originally revealed this verse (Surah Taha, Verse 115) with the following words:
      “We had ordered Adam before with some words about Muhammad, Ali, Fatima, Hassan, Hussain and the Imams from their offspring, but he (Adam) forgot.”
      According to these 2 Shia books (Usul Kafi and Maqbool’s translation of the Quran), Imam Ja’far said: ‘By Allah, these were the words which were revealed to Muhammad.’

      Allah (God) says in verse 49 of Surah Yusuf (Chapter 12): ” Then a year will come in which people will be given abundant help and they will press grapes.”
      In Shia’s AI-Qummi’s commentary, it is reported from Imam Ja’far that someone recited this verse in the presence of Ali. Ali said: ‘What will they press’? Wine?’ The person asked how he should read the verse. Ali replied that the verse was revealed thus: “Then a year will come in which people will he given abundant help and in which they will be given abundant rain. (Al-Qummi’s commentary: p. 192)

      Allah says in verse 9 of Surah Muhammad (Chapter 47): ” That is because they resented what Allah revealed, so Allah in turn cancelled their deeds.”
      Shia Scholar AI-Qummi states that Imam Muhammad Baqir said that Jibreel (Angel Gabriel) had transmitted this verse as: ” That is because they resented what Allah revealed about Ali.” But then the (Prophet Mohammad’s) Companions removed Ali’s name (from the Quran). (Al-Qummi’s commentary: p. 1011)
      Shia’s view of the Hadith Narrators & Books
      The Shia reject most of the narrators of Hadith that are considered reliable by Sunni Muslims, except Abu Zarr Al-Gafari. Similarly, the Shia do not accept authentic Hadith books, relied upon by Sunni Muslims such as Sahih Al-Bukhari, Sahih Muslim, etc. Indeed, Abdullah As-Subayt (Shia scholar) states regarding Imam Al-Bukhari: “He has transmitted strange and even abominable tales unsuitable even for the minds of superstitious Berbers and old Sudani women.” (Taht Rayah al-Haqq) .
      Shia trust their own Shia narrators with unreliable methodologies of tracing narrations. Furthermore, the sayings they falsely attribute to their Imams are equally as important to them as sayings attributed to Prophet Mohammad
      Taqiyya
      (Concealing One’s Faith)
      Islam permits Muslims, who are living under imminent and serious danger of persecution, to deny they are Muslims publicly and to practice Islam secretly. This concept is sometimes referred to as Taqiyya. Proper Taqiyya is permissible in Islam, but it is not an obligation and it is not a virtue. While in Shiism, Taqiyya is a an obligation, a praised virtue, and an important doctrine in Shiism. Taqiyya has played an significant role in the history of Shiism and Shia books.
      In Islam, Taqiyya is permitted as a means for individual Muslims, living in exceptional conditions of persecution, to protect their lives. However, proper Islamic Taqiyya does not allow Muslims to twist the beliefs of Islam. More specifically, that means a Muslim should not write a book about Islam and twist or lie about the beliefs of Islam under the excuse of Taqiyya. Proper Taqiyya does not allow him to do so.
      The Shia have taken this permission and mis-applied it. What is wrong with the way Taqiyya is practiced by Shia:
      (a) Some of the early Shia scholars have incorporated Taqiyya in their classical reference Shia books about the principles of Shiism by softening their beliefs in order to make their beliefs not too objectionable to Muslims . This is extremely dangerous and Islamically unacceptable. It has resulted in Shia today not knowing the true beliefs of Shiism. When Shia scholars today read such mild classical books, they say the writers must have used Taqiyya. In other words, what was intended by Shia to deceive Muslims is today deceiving the Shia themselves.
      (b) In Islam, Taqiyya is intended to be practiced only under limited circumstances, as an exception to the general rule about openness and honesty. Whereas, for the Shia, Taqiyya is the rule, not the exception of the rule. For Shia, the twisted form of Taqiyya is a prescribed duty and a pillar of their faith. Shiism could not stand without it. They learn the principles and methods of Taqi’ah and they practice it.
      (c) Taqiyya is permitted to protect Muslims. The Shia are practicing it to hide their Shia beliefs, not the Islamic beliefs.

      In support of their twisted form of Taqiyya, we find the following in Shia’s classical reference books:
      In a narration, Shia falsely attribut to the 8th Shia Imam, Ali bin Musa, he said: “ The one who is not wari (pious) has no religion and the one who does not practice Taqiyyah has no Iman ( deep faith).” So he was asked, “O grandson of the Messenger, until when (is one required to practice Taqiyyah)?” He replied, “Until a certain day (i.e. the day Imam Mahdi appears). Whoever does not practice Taqiyyah before the appearance of Imam Mahdi, is not one of us.” (Kashf al-Ghummah Al-Ardabili, pg. 341).
      “Nine tenths (90%) of religion (Shiism) is Taqiyya (dissimulation), hence one who does not dissimulate has no religion.” (Al-Kafi vol.9 p.110)
      “He who conceals his religion has saved it, and he who makes it public has destroyed it.”
      “A believer who does not practice Taqiyya is like a body without a head.” (Tafseer al-Askari)
      “Mix with them (i.e. non-Shia) externally, but oppose them internally.” (Al-Kafi vol.9 p.116)
      “Taqiyya is necessary and the one who abandons it is excluded from the religion (of the Shia).” (Ehsan-ul-Fatawa Fi Shaeah-e-Aqa’id, p. 26)
      “The most beloved thing on the surface of Earth is Taqiyya.” (Usul Kafi, Part 2. Kitab Imaan wal Kufr, Bab Taqiyyah, Line 12, Riwayah 4, page 217, New Iranian Edition)
      “The Imam has mentioned that Taqiyya is the coolness of his eyes.” (Usul Kafi, Part 2, Kitab Imaan wal Kufr, line1, Riwayah 14, page 217, new Iranian Edition].

      Concerning the verse, “Verily the most noble of you in Allah’s sight is Atqakom (the most God-fearing)”, the Shia mis-interpret the word “Atqakom” by falsely claiming that it means: “whose deeds are done by Taqiyya.” (Al-I’tiqadat)
      It is interesting to contrast this with Allah’s statement in the Holy Qur’an: “Surely those who hide from people the clear proofs and guidance, which we clarified in the Book (Qur’an), will be cursed by Allah ….” (2:159)
      Prophet Mohammad (s.a.a.w.s.) said: “Whoever is asked for knowledge and conceals it will have a bridle of fire around his neck on the Day of Judgment.” (Abu Dawood and Tirmizi)
      Are Shia Monotheists?

      The Existence is Infinite and ALLAH has encircled the Infinite Existence, and the Infinite existence has encircled all existent things, so there is no possibility of any other god beyond ALLAH. The existence of creatures is very weak before the Existence of ALLAH. When we and you cannot allow any other being to enter into our own limits of existence despite such weakness, then how ALLAH, with such a tremendous strength of existence, can allow any other god to enter into ALLAH’s dominion ? In short, there is no space for any other god to enter the Divine Dominion. As such there is no rational possibility to believe in any other god beyond ALLAH. ALLAH is the origin of all creatures. He is alone the Master of all creations, man, angel, jinn etc. All creatures are the slaves and servants of ALLAH, the Lord of the Universe. So it is incumbent on every soul in the great Universe to recognize and acknowledge the Lordship of ALLAH, His Divine Unity and denounce all quarters of polytheism. He is free from all Sins, and never forgets any thing.
      The Shia don’t believe in these supreme qualities of ALLAH. They implore and make supplication to ALLAH’s servants and worshippers rather than to Him alone, saying “O Ali! and “O Hussain!” and “O Zainab!”
      Similarly they make vows and sacrifice animals in the name of their intercessor Imams, rather than in the name of Allah. They request from dead individuals to fulfill their needs as is shown by their prayers and poems.
      They consider their Imams to be infallible, to have knowledge of the unseen, and to partake In the administration of the universe.
      It is the Shia who Invented Sufism (mysticism) to consecrate their deviated tenets and thus give them the air of legitimacy. They claimed that there is special power and authority invested in the “Awliyaa” (mystic saints), “Aqtaab” (those considered to be the spiritual axes of the universe, which turns due to their exalted status).
      Ahl-e-Bayt Shia’s scholars and clergy impressed upon their followers the concept of a hereditary privileged class, as a matter of religion, although this has no foundation in Islam at all. Knowledge of ALLAH, is attained, according to them, through the exercise of reason, not by knowledge of divinely revealed law. The Shia regard that what came to us by way of revelation in the form of Quran merely represents an affirmation of rational judgment, it is not considered to be a source which is independent of, and beyond the limits of reason. The Shia’s believe that to see ALLAH is not possible in this world nor in the Hereafter.

      1. According to this Shia book, ALLAH lies. (Usool Kaafi, Vol. No.1, Page No. 148)

      2. Obeying the Imams is an act of “Iman” (belief in Shia Islam) and disobeying the Imams is an act of “Kufr” (disbelief in Shia Islam), said by Imam Baqar. (Al-Shafi, translation of Usool Kaafi, Vol. No.2, Page No. 33)

      3. Obedience to Imams Ali and Hasan is obligatory. (Al-Shafi, translation of Usool Kaafi, Vol. No. 2, Page No. 42)

      4. There is no difference between ALLAH and Ali. (Jila-ul-Ayoun, Vol. No. 2, Page No. 66)

      5. Ali is God. (Jila-ul-Ayoun, Vol. No. 2, Page No. 66)

      6. Imams are divine. (Jila-ul-Ayoun, Vol. No. 2, Page No. 85)

      7. Denial of Tawheed (Oneness of God). (Hayat-ul-Quloob, Vol. No. 3, Page No. 233)

      8. Abdullah Ibn-e-Saba insists on the indispensability of Imamat and claims that Ali was the true Lord/God. (Anwaar-e-Naumania, Vol. No. 2, Page No. 234)

      9. Shia neither accept that God nor Prophet whose successor is Abu Bakr. (Anwaar-e-Naumania, Vol. No. 2, Page No. 278)

      11. Fourteen self-created Gods of Shia. (Chawdah Sitaray, Page No. 2)

      12. Shia declare that Ali has divine attributes. (Basair-ud-Darajat, Page No. 22)

      13. Imams possess divine attributes. (Basair-ud-Darajat, Page No. 23)

      14. The Shia consider the Quran to be self-created. (Riaz-ul-Masaib, Page No. 78) &(Shia Mazhab Haq Hai, Page No. 325)

      15. The Shahada or Kalima Tayyibah (Muslims’ testimony of faith that there is no god, but Allah and Mohammad is a Messenger of Allah) is false if it doesn’t include the Shia’s declaration that Ali is Wali of Allah. (Shia Mazhab Haq Hai, Vol. No. 2, Page No. 57), (Al-Shafi, translation of Usool Kaafi, Vol. No. 2, Page No.30), (Al-Shafi, translation of Usool Kaafi, Vol. No.2, Page No. 41), & (Shia Mazhab Haq Hai, Page No. 2)

      16. To ask for help from Ali is not a polytheism, but a method used by Prophet Mohammad. ( Hathi Kay Daant Khanay Kay Aur Dikhanay Kay Aur, Vol. No.2, Page No. 41)

      27. When God is happy, He speaks in Persian, but when God is annoyed, He speaks in Arabic. (Tareekh-ul-Islam, Page No. 163)
      Answering Shi’ism

      Shi’ite see that Jews are better than Muslims
      This Ummah (nation) is the best among all nations. The best of this nation is the first generation (people at the time of the prophet (pbuh)). Although those people are the most perfect people by their righteous follow to the Sunnah of the prophet (pbuh), Shia claimed that those people are kâfirs (disbelieves in Islam) and were not following the truth even though they knew it! Whereas since Allah said about Jews (after all the corruption that they did):
      “Of the people of Moses there is a section who guide and do justice in the light of truth.” (Qur’an 7:159)
      And whereas none of this Ummah—as the Shia claim follow the truth—do justice in the light of truth, then Jews are better than Muslims! Clearly Jews and Christians respect their prophets more than the Râfida:
      Imam Sha3bi asked the Jews: “who is the best among your nation?” They said: “the companions of Moses.” Then he asked the Christians so they replied: “the apostles of Jesus.” Then he asked the Râfida “who is the worst among your nation?” They said: “the Companions of Muhammad”
      Obviously those Râfida are included in the meaning of this Ayah:
      Have you not seen those who were given a portion of the Book? They believe in Sorcery and Evil and say to the unbelievers that they are better guided in the (right) way than the Believers! They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper (Qur’an 4:51)

      Shia champion and assist Kafirs against Muslims
      When the Mongols invaded the Islamic world, Shia provided a strong support to them against Muslims. Shia helped the Christian crusaders against Muslims. When Jews established a state in north of Iraq, Shia were the greater supporters to them. Iran today supports al-Asad (president of Syria) who is Alawi (an extreme Shia sect) and anti-Sunnis.
      On the other hand, the Sunni Muslims (Ahl-us-Sunnah) are those who uphold the Qur’aan and the Hadith (Sunnah). It is through them that Allah has protected Islam. They are those who engaged in Jihad for the glory and dignity of Islam and established the glorious history of Islam.

      Why do Shia curse the wives of the prophet and his companions?
      The one who curses the wives of the prophet and his companions is:
      • Either a irreligious anti-Islamic hypocrite who make a defamation against them as a way of slandering the prophet (pbuh) and as a scheme to attack Islam. All the founders of the Shia’s movements belong to this group. Note that not any one of Ahlul-Bayt belong to those Shia.
      • Or an inattentive who follows his act according to one’s own wishes and ignorant. Almost all the Shia today belong to this group.
      Remember that Abu-Bakr and Umar (may Allah be pleased with them) were the closest companions to Muhammad (pbuh) as all references indicates and Allah confirmed in the Qur’an. His good treat to them is very well known to Shia. They were both fathers-in-law of the Prophet and his right hand. So, if the Shia claim were correct then we have three possible situations:
      • Either they were hypocrites and the Prophet (pbuh) did not know that. This is a great insult to Allah since he did not warn his Messenger from his closest companions.
      • Or they were hypocrites and the Prophet (pbuh) knew that. This is even worst since they are insulting the Prophet (pbuh) by claiming that he did not warn his nation from those hypocrites and he made them his relatives.
      • Or they were good Muslims and they went astray after his death. This is abandonment from Allah to his messenger since He did not tell him what would happen in the future to warn the Muslim Ummah. How come Allah who promised to support his religion and his messenger, make to closest companions to his prophet renegades and hypocrites?!
      By insulting the wives and the companions of the Prophet (pbuh), clearly the Shia want people to say: “Muhammad was a wanton man among wanton companions. If he were a virtuous man then his companions will be virtuous people too.” The Shia curse the Companions who are the righteous pattern to this Ummah and Allah bear witness for that:
      (Some part is due) to the indigent Muhajirs (the Companions who emigrated from Mecca), those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones;
      But those who, before them, had homes (in Medina) and had adopted the Faith, show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls; they are the ones that achieve prosperity.
      And those who came after them say: “Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful.” (Qur’an Hashr: 8-10)

      Contradiction in Shi’ism
      Shia cusses Abu-Bakr and his daughter Aisha, the wife of the prophet (pbuh), but they regard his son since he fought with Ali. So, they hate the best one in this Ummah after The Prophet and they regard his son who does not have any contribution in raising Islam.
      Shia also claim that they love the family of the Prophet (pbuh), but they curse his wives who are the most important part of his family!

      Why cursing the Companions (Sahâbah) of The Prophet (pbuh) is very dangerous?
      Because the Companions of The Prophet (pbuh) are those who are denigrating and demolishing Islam. For, indeed, it is the Sahâbah (my Allah be pleased with them) who are the ones through whom Islam has been passed down to us. So those people who curse and insult them, in reality, are destroying Islam.
      During a class of Imaam Maalik, it was mentioned that the Raafidite Shi`ites curse the Sahaabah. In reply, he quoted the Quranic verse, “Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them.” He then said, “Whoever becomes enraged when the Sahaabah are mentioned is one about whom the verse speaks.” So, anyone who is enraged by the mention of the Sahaabah is a dsibeliever, because the verse says, “…the disbelievers may become enraged with them (Sahaabah).”
      Shia curse the Rightly Guided Khalifas (May Allah be pleased with them)
      If they had any sense, they would know and appreciate that they are in reality cursing the Holy Prophet (pbuh) himself. Abu Bakr and Umar were both fathers-in-law of the Prophet. Also, during the lifetime of the Prophet both were his right hand men; and after his demise, it is they who had great worry feeling for the welfare of Islam. Who else has ever been honored with such a position and honor as was granted to these two? Again, it is these two who had always participated and had been with the Prophet during all the battles. These facts are enough to refute the Shia beliefs.
      As for Uthman, he was the husband to two daughters of the Prophet. It is clear that Allah does not choose for His Messenger a son-in-law and companions except those who are the best.
      If the Rafida (Shia) are true to their claims, then could they explain why The Messenger (pbuh) did not forewarn the Ummah and clarify the alleged enmity of the Rightly Guided Khalifas (i.e. Abu Bakr, Umar and Uthman) towards Islam?
      Allah bears witness in the Qur’an that Abu Bakr is a close companion to the prophet Muhammad (pbuh) by his saying:
      “If ye help not (Muhammad (pbuh)), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion (Abu Bakr): they two were in the Cave, and he said to his companion, Have no fear for Allah is with us.” (9:40)

      Shia curse Imam Ali (May Allah be pleased with him)
      Their insults and curses are not limited just to the Rightly Guided Khalifas but are also directed towards Ali. Because Ali himself, in Masjid Rabia, gave the oath of allegiance (bai’ah) to Abu Bakr and also gave his daughter, Umm Kulthum in marriage to Umar. He also willingly gave the oath of allegiance (bai’ah) to Uthmaan. Not only this, but he was actually the right hand man and a well wisher of the Rightly Guided Khalifas. So could Ali chosen a kafir as a son-in-law for himself? And could Ali have given the oath of allegiance (bai’ah), as he did, to a kafir? Subhân Allah (Glory to God)! This indeed is a great accusation!
      Shia curse Hasan (Ali’s son) (May Allah be pleased with them)
      Also, by cursing Mu’aawiya (May Allah be pleased with him), these Rafida (Shia) are actually cursing Hasan (May Allah be pleased with him) because Hasan withdrew from and gave up the Khilaafah to Mu’aawiya purely for the pleasure of Allah. The Messenger (pbuh) foretold of this in the hadith. So can the grandson of The Messenger (pbuh) actually have withdrawn from and left the Khilaafah in the hands of a Kafir for him to rule over the people? Subhân Allah! This indeed is a great accusation and insult!
      If the Rafida say that Ali and Hasan were forced into doing this, then this is proof enough that these Rafida have no sense whatsoever. The accusations levelled against these two honored companions of the Prophet (pbuh) are the worst insults ever imaginable and are beyond belief. They should remember that Ali faced the unbelievers in Mecca face to face although Muslims were less than 40 men. So, when Muslims became the majority and why didn’t Imam Ali confront Abu Bakr & Omar, if they were hypocrites?

      Shia curse Aisha (the mother of the Believers) (May Allah be pleased with her)
      Furthermore, how do these Rafida curse and insult Umm ul Mu’mineen (mother of the Believers) A’isha when Allah Himself has mentioned her in the Qur’an as the mother of the believers?
      “The Prophet is closer to the Believers than their own selves, and his wives are their (believers) mothers (as regards respect and marriage).” (Al-Ahzaab, verse 6)
      There is no doubt whatsoever that only that person will curse and insult Umm al-Mu’mineen who does not consider her to be a mother. Because for one who does have a mother, does not curse and insult her, but loves her.
      Allah promised to give a great punishment to those who slander her:
      “When you were propagating it (the slander) with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great.” (An-Nur 24:15)
      Imam Malik stated that anyone who slanders her should be killed right away because Allah forbids us (in the Qur’an) from it forever and because anyone who curses the Prophet (p) or any member of this family should be killed too. This fatwa was also issued by his teacher Imam Ja’far al-Saadiq. Allah says:
      “Allah forbids you from it (slandering ‘A’isha) and warns you not to repeat the like of it forever, if you are believers.” (An-Nur 24:17)
      Ali vs. Jesus
      Indeed, Christians and Shia are very similar as a way of thinking. For instance, Christians take their priests as gods other than Allah. Shia also take their Imams as gods other than Allah.
      Christians take Jesus as a son of Allah then they describe his death on the cross as he is a week man who can’t do anything to support his faith. They made him a target to every kind of accusations, mocks, and humiliations. Shia on the other side give Ali a higher position than the prophet Muhammad (p) and claim that Islam wouldn’t spread and unbelieving wouldn’t be defeated without Ali. However, the claim that he too weak to defence Islam after the death of the prophet Muhammad (p) and he had to accept all kinds of accusations and humiliations against himself and against Ahlu-Bayt with no attempt to stop that.
      Shia vs. Ahlu-Bayt
      All members of Ahl-ul-Bayt (the family of the Holy Prophet) belong to Sunni Muslims. Imam Ja’far al-Sadiq for instance, is the teacher of Imam Malik and Imam Abu-Hanifa. None of Ahlu-Bayt subscribed to the false beliefs of these Rafida (Shia). There are numerous solid arguments based on logic and Shari’ah refuting their religion and false beliefs. These arguments are so many that it would be difficult to recount them all. Therefore they should repent from their false and unfounded beliefs and enter into the fold of Islam.
      “They are the enemies, so beware of them. May Allah curse them! How are they denying (or deviating from) the Right Path.” (al-Munaafiqoon, verse 4)
      These Rafida (Shia) actually descend from Abu Lu’luah Majoosi (a Persian fire worshipper) and Abdullaah ibn Saba’ (a Jew). However they are more dangerous from the Christians themselves. Christians fight Islam face to face (if they did) while Rafida stab Islam from its back.
      Gulam Mohammad Aziz
      February 24, 2014 at 11:36 am
      When you don’t know anything about Islam then shut your mouth. Prostitution or Temporary marriage is haram in Islam. this rituals performs by Shia who are not Muslim they never follow Islamic scriptures. on the behind of Shia if you are saying this then avoid it. “Islam har burai se Paak hai”. Prostitutions is allowed in Shia called “Muta’a’. and one more thing I would like to tell you the Sins of Muslim should never be represent on Islam.

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