Muhammad & URINE :-
On several occasions in the past few months I was requested by several of our listeners to address the intriguing subject of Muhammad's belief in the MEDICINAL CURATIVE characteristics of several of the HALAL animals' URINE.
This subject is covered by many Hadiths emanating from Al Bukhari, Al Tirmidi, Abu Dawood, Al Muwatta, Muslim and Fiqh. Hence the followers of Muhammad cannot deceive people by denying the authenticity of all of them.
Fiqh-us-Sunnah Fiqh 1.11a
…As for the urine and stools of animals whose meat is permissible, Malik, Ahmad and a group of the Shaifiyyah says that it is pure. Commenting on the subject, Ibn Taimiyyah says, "None of the companions held that it is impure. In fact, the statement that it is impure is of recent origin and not from the early generations of the companions."
Said Anas, "A group of people from the tribes of Ukul or 'Uraina came to Madinah and became ill in their stomach. The Prophet ordered them to get a milking she-camel and drink a mixture of its milk and urine (for medicinal purpose). This hadith is related by Ahmad, al-Bukhari and Muslim and points to a camel's urine as being pure. Therefore, by analogy, other permissible animals' urine may also be considered pure.
Says Ibn al-Mundhir, "Those who claim that that was permissible only for those people are incorrect. Specification is only confirmed by some specific proof." He also says, "The scholars permit, without any objection, the sale of sheep's stools and the use of camel's urine in their medicine, both in the past and in the present, again without any objection. This shows that they are considered pure."
Says ash-Shaukani, "Apparently, the urine and stools of every living animal permissible to eat is pure." There is nothing to prove otherwise.
Sahih Al-Bukhari Hadith 9.37 Narrated by Abu Qilaba
…Then the people said, "Didn't Anas bin Malik narrate that Allah's Apostle cut off the hands of the thieves, branded their eyes and then, threw them in the sun?" I said, "I shall tell you the narration of Anas. Anas said: "Eight persons from the tribe of 'Ukl came to Allah's Apostle and gave the Pledge of allegiance for Islam (became Muslim). The climate of the place (Medina) did not suit them, so they became sick and complained about that to Allah's Apostle. He said (to them ), "Won't you go out with the shepherd of our camels and drink of the camels' milk and urine (as medicine)?"
They said, "Yes." So they went out and drank the camels' milk and urine, and after they became healthy, they killed the shepherd of Allah's Apostle and took away all the camels. This news reached Allah's Apostle, so he sent (men) to follow their traces and they were captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were branded with heated pieces of iron, and then he threw them in the sun till they died." I said, "What can be worse than what those people did? They deserted Islam, committed murder and theft."
Fiqh-us-Sunnah Fiqh 1.9a
Vomiting of a person, urine, and excrement
There is agreement among the scholars that these objects are impure. But, a slight amount of vomit (commonly understood as a small amount of liquid) and the urine of an unweaned male baby is overlooked and pardoned. It is sufficient just to sprinkle water over the urine of an unweaned male baby. This is based on the hadith of Umm Qais. She came to the Messenger of Allah with her unweaned son. After a while, the baby urinated in the Prophet's lap. The Prophet, upon whom be peace, called for some water, which he sprinkled over his clothes, and did not give them a complete washing. This is related by al-Bukhari and Muslim.
'Ali narrated that the Messenger of Allah said, "The urine of a baby boy should have water sprinkled upon it. The urine of a baby girl is to be washed off (completely)." Says Qatadah, "This refers to a male baby that has not yet begun to eat. If he already eats, then the garment is to be washed."
This hadith is related by Ahmad, Abu Dawud, at-Tirmidhi and Ibn Majah. In al-Fath, Ibn Hajr says its chain is sahih.
*** Even a FEMALE baby is DISCRIMINATED against in Muhammad's UNJUST and IMMORAL mind ***
Sunan of Abu-DawoodHadith 376 Narrated by Abus Samh
I used to serve the Prophet. Whenever he intended to wash himself, he would say: Turn your back towards me, So I would turn my back and hide him. (Once) Hasan or Husayn was brought to him and he passed water on his chest. I came to wash it. He said: It is only the urine of a female which should be washed; the urine of a male should be sprinkled over.
Al-Tirmidhi Hadith 363 Narrated by Umar ibn al-Khattab
Allah's Apostle saw me passing urine while standing. Thereupon he said: Umar, don't urinate while standing. And afterwards I never passed urine while standing.
Transmitted by Tirmidhi and Ibn Majah.
Sunan of Abu-Dawood Hadith 22 Narrated byAmr ibn al-'As
AbdurRahman ibn Hasanah reported: I and Amr ibn al-'As went to the Prophet. He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet, heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave.
*** As usual with Muhammad, he immediately concocted an UNTRUE answer to their remarks. Being ignorant of the facts, they swallowed the LIES of the prophet of Allah hook, line and sinker ***
Sunan of Abu-Dawood Hadith 247 Narrated byAbdullah ibn Umar
There were fifty prayers (obligatory in the beginning); and (in the beginning of Islam) washing seven times because of sexual defilement (was obligatory); and washing the urine from the cloth seven times (was obligatory).
The Apostle of Allah kept on praying to Allah until the number of prayers was reduced to five and washing because of sexual defilement was allowed only once and washing the urine from the clothe was also permitted only once.
*** Untrue Hadith since Muhammad did not pray to Allah for reducing the number of prayers from FIFTY a DAY to FIVE because it was Moses who insisted that he asks Allah for reduction several times until he ended up with five***
Sahih Al-Bukhari Hadith 7.672 Narrated byAbu Thalaba Al Khushani
The Prophet forbade the eating of wild animals having fangs. (Az-Zuhri said: I did not hear this narration except when I went to Sham.) Al-Laith said: Narrated Yunus: I asked Ibn Shihab, "May we perform the ablution with the milk of she-asses or drink it, or drink the bile of wild animals or urine of camels?"
He replied, "The Muslims used to treat themselves with that and did not see any harm in it.
As for the milk of she-asses, we have learnt that Allah's Apostle forbade the eating of their meat, but we have not received any information whether drinking of their milk is allowed or forbidden." As for the bile of wild animals, Ibn Shihab said, "Abu Idris Al-Khaulani told me that Allah's Apostle forbade the eating of the flesh of every wild beast having fangs . "
Sahih Al-Bukhari Hadith 1.239 Narrated by Abu Huraira
Allah's Apostle said, "We (Muslims) are the last (people to come in the world) but (will be) the foremost (on the Day of Resurrection)." The same narrator told that the Prophet had said, "You should not pass urine in stagnant water which is not flowing then wash in it."
Sahih Al-Bukhari Hadith 1.217 Narrated by Ibn Abbas
The Prophet once passed by two graves and said, "These two persons are being tortured not for a major sin (to avoid). One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies (to make enmity between friends)."
*** No one asked the obvious question from the all knowing Muhammad as to why are the dead TORTURED in the grave and then in Hell? ***
Fiqh-us-Sunnah Fiqh 1.35a An excretion of the penis, vagina or anus
This would include urine, feces (Allah says, "...or one of you comes from relieving himself," thus proving that such an act obligates a new purification), and releasing gas from the anus.
Abu Hurairah reported that the Messenger of Allah said, "Allah does not accept the prayer of a person who has released gas until he makes a new ablution.
A person from Hadhramaut asked Abu Hurairah, "What does releasing gas mean?" He answered, "Wind with or without sound." (Related by al-Bukhari and Muslim.) He also narrated that the Prophet said, "If one of you finds a disturbance in his abdomen and is not certain if he has released any gas or not, he should not leave the mosque unless he hears its sound or smells its scent." (Related by Muslim.)
Sahih Al-Bukhari Hadith 4.105 Narrated by Abu Huraira
The Prophet said, "If somebody keeps a horse in Allah's cause motivated by his faith in Allah and his belief in His promise, then he will be rewarded on the Day of Resurrection for what the horse has eaten or drunk and for its dung and urine."
Al-Muwatta Hadith 2.112 The Urine of an Infant Boy
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Umm Qays ibn Mihsan that she brought a baby boy of hers who was not yet eating food to the Messenger of Allah, may Allah bless him and grant him peace, and he sat it in his arms and it urinated on his garment, so the Messenger of Allah called for some water and sprinkled over it but did not wash it.
Fiqh-us-Sunnah Fiqh 1.15c
Useful points that are greatly needed concerning purification:
Rope used for hanging clothes with impurities on them may afterwards be used for hanging pure clothes.
If a liquid falls on a person and he does not know if it was water or urine, he need not inquire about it. If he does inquire, the one who is asked need not answer him even if he knows that the liquid is impure. In that case, the person need not wash his clothes.
If a person finds something moist on his body or clothes at night, and he does not know what it is, he need not smell it to discover what it might be. It is related that 'Umar passed by a gutter (and got wet).
'Umar's companion asked the owner of the gutter if the water was pure or impure. 'Umar told the owner not to answer the question, and went on his way.
Clothes that have street mud on them need not be washed. Reported Kamyal ibn Ziyad, "I saw 'Ali wading through the mud, after which he entered the mosque and prayed without washing his legs."
*** IGNORING the fact that the person has been soiled renders him CLEAN! Obviously ignorance in these cases is bliss.
As I have repeatedly shown and as our adversaries' comments show, being in DENIAL! Of FACTS and REALITY are ingrained into Muhammad's CULT Belief System and even the passing of 1400 years has not changed an iota in their mind set ***
From www.Memri.org Inquiry and Analysis - No. 363 with full references- I quote:
An uproar in the Egyptian media followed the publication of a book by Egyptian Mufti Dr. Ali Gum'a in which he claimed that the companions of the Prophet Muhammad would drink his urine to be blessed.
The fatwa provoked strong objections on the part of the Egyptian religious establishment. Leading Al-Azhar and Religious Endowments Ministry officials stated that Gum'a's conclusions were mistaken even though they were based on Islamic sources.
They added that his claims were inappropriate for the modern era and that they only caused embarrassment in the Egyptian street and did damage to the Prophet and to Islam.
There was an outcry against the fatwa from the Egyptian public, and a complaint was filed against Gum'a demanding that he stand trial for harming Islam, the Prophet, and the Companions of the Prophet. Columnists in the Egyptian papers ridiculed the fatwa and protested against it.
While some argued that there was no point in raising such issues from the past that had nothing to do with public life today, others stated that the fatwa was for Islamic scholars, not for the masses, and still others said that it was a tool for those who sought to harm Islam. Some also called on Gum'a to resign from his post as the Mufti of Egypt.
The following are a summary of the fatwa and excerpts from responses to it in the Egyptian press:
Egyptian Mufti: The Companions of the Prophet Blessed Themselves with his Urine, Sweat and Saliva
In his book Religion and Life - Modern Everyday Fatwas, Egyptian Mufti Dr. Ali Gum'a wrote that the companions of the Prophet Muhammad would bless themselves by drinking his urine, and described an incident of urine-drinking from a hadith: "Umm Ayman drank the urine of the Prophet, and the prophet told her: 'This stomach (her stomach) will not be dragged through the fire of Hell, because it contains something of our Lord the Messenger of Allah...[1]
"This blessing," Al-Gum'a added, "[can also] be done with the honorable saliva, sweat, hair, urine or blood of the Prophet.
This is because anyone who knows the love of the Messenger of Allah is not repulsed [by these]; just as a mother is not repulsed by the feces of her son, this is even more so [in the case of] our Lord the Messenger of Allah, whom we love more than our fathers, sons, and wives. Anyone who was or is repulsed by the Messenger of Allah must recant his faith." [2]
Following the ensuing uproar, Gum'a came to the defense of his fatwa, saying: "The entire body of the Prophet, whether exposed or hidden, is pure, and there is nothing in it- including his secretions - that [can] repulse anyone. His sweat smelled better than perfume. Umm Haram would collect this sweat and distribute it to the people of Al-Madina." [3]
Dr. Gum'a added: "The hadith of Suhail bin Omar at Al-Hudaybiya says: 'Oh Lord, I was with Kisra [the ruler of Persia] and with Kaisar [the ruler of Byzantium] and I saw no instance in which the leader was glorified like the Companions of the Prophet glorified Muhammad. The second Muhammad spat, one of them would immediately hasten [to grab his saliva] and smear it upon his face.' Hence, the ulema, including Ibn Hajar Al-Askalani, Al-Baihaqi, Al-Daraqutni and Al-Haythami, determined that the Prophet's entire body was pure." [4]
Egyptian Religious Endowments Minister Dr. Muhammad Hamdi Zaqzouq was extremely critical of Gum'a's statements. He said: "Fatwas such as these do damage to Islam, serve its enemies, and push the people towards backwardness and ignorance." [7]
Writing in the government daily Al-Ahram, Zaqzouq explained further: "Tragic fatwas such as [Gum'a's] have harmed Islam and the Prophet more than the Danish cartoons did, because this time the harm comes not from Islam's enemies but from some Muslim ulema who present their opinions on Islam to the public...
"The books of the hadiths contain both wheat and chaff. They contain the acceptable and the unacceptable, and it is not for the good of Islam or the Muslims if we repeatedly disseminate the pollution that they contain... Those of us who speak in the name of the religion must understand that... the world has changed, circumstances have changed, and it is no longer acceptable or logical to fill the heads of the Muslim masses with the defiled sayings, sick thoughts, and groundless suppositions whose correctness is completely unproven...
"The publicity about [the Companions of the Prophet] blessing themselves by drinking the urine of the Prophet and spreading [his] saliva upon their faces does grave damage to the Prophet.
No one disputes that the Prophet's was the supreme role-model in his traits and in his behavior... but Allah wanted him to be a [mortal] man, and for him to remain a mortal living among humans, to eat and drink like them, to marry and beget sons and daughters...
"Thus, we do great damage to this preeminent figure if we remove him from the class of humans and [say]... that laws applying to everyone else do not apply to [his] corporeal secretions, and that it is possible to bless oneself with them and to make use of them - to the point of drinking his urine and smearing his saliva upon the face...
"These hadiths cannot be accepted, either logically or from the point of view of shari'a. They cannot possibly be reliable, even if they were handed down in books and were related by those who handed down the hadiths. This is for the simple reason that [Gum'a's fatwa] goes against logic... The Koran stressed that the Prophet is human like us when it commanded: 'Say: I am only a mortal like you... [Koran 18: 110].'" [8]. Gum'a's Statements that the Prophet was Not Like Ordinary Humans are Against the Koran.
Al-Azhar: The Mufti's Analogy Was Mistaken
The Academy for Islamic Research, headed by Al-Azhar Sheikh Dr. Muhammad Sayyed Tantawi, expressed vehement objections to the fatwa issued by Gum'a, who is an academy member. According to the academy, the fatwa was not appropriate for today's circumstances. It further determined that the tradition on which the fatwa was based did not actually recommend drinking the Prophet's urine, but was a retroactive acceptance of an instance in which the Prophet's urine was unintentionally imbibed. [9]
In an article in the Egyptian daily Al-Ahram, academy member Dr. Abd Al-Mu'ti Bayoumi protested against Gum'a's fatwa: "[Gum'a's] defective conclusions clearly stem from his reliance on an isolated incident of unintentional [drinking of the Prophet's urine]. Qadhi Ayadh [bin Moussa Al-Yahsabi, editor of a collection of hadiths, d. 1149 CE] said in his book... that Umm Ayman was blessed when she drank [the Prophet's urine by accident] without knowing that it was urine, and that of the Messenger of Allah. She had absolutely no intention of blessing herself [with it].
"Qadhi Ayadh said that Umm Ayman was the Prophet's servant, and that she had said: 'The Prophet had a wooden basin under his bed, for urinating in during the night. One night he urinated in it, and then [in the morning he] examined it and found nothing in it. He asked Baraka [Umm Ayman about] it, and she said, 'I woke up thirsty, and drank it unknowingly.' From this it must be concluded that... she did not intend to drink the urine of the Prophet in order to bless herself with it. It appears that the author of this fatwa [i.e. Gum'a] did not read this source, which he should have read..." [10]
Gum'a Should Be Tried for Harming Islam, the Prophet, and the Companions of the Prophet
Attorney Nabih Al-Wahsh filed a complaint against Gum'a with the prosecutor general, claiming that Gum'a's fatwa threatened social stability and also reviled and defamed the Prophet and his companions. [11]
Al-Wahsh added that Gum'a's peculiar fatwa provided Islam's enemies with a golden opportunity to condemn Islam and its Prophet, and called for Gum'a to be tried on charges of reviling Islam and the companions of the Prophet, just as the state hastened to try anyone who defamed the Egyptian president. Al-Wahsh stressed that this fatwa was especially dangerous because it was issued by one of the ulema of Al-Azhar, which is the world's largest Sunni Muslim religious institution, and the public consequently believes every fatwa that comes out of it. [12]
Gum'a Should Resign From His Post
In his regular column in the government daily Al-Masaa, Muhsen Muhammad, former editor of the daily Al-Gumhouriyya, wrote that "the time has come for the honorable Mufti of Egypt Dr. Ali Gum'a to leave his post," either willingly or as a consequence of being discharged by the Egyptian Justice Ministry or by Al-Azhar. [13]
Columnists: The Fatwa is Useless - Except to Islam's Enemies
Al-Ahram editor Osama Saraya argued that Gum'a's fatwa was not relevant to Muslim life today, even if it did draw on religious sources: "The books of religious law contain many questions and issues, some of which have descended into oblivion. They have nothing to do with the reality of the lives of Muslims today, and they have become theoretical, philosophical or polemic [issues]. In the past, clerics said that one does not have to reveal everything one knows. The accepted opinion is that that many issues that preoccupied the Muslim clerics in the past are no longer worthy of discussion - either because they belong to the ancient period and are too loosely linked to public life, or because they are likely to cause confusion and public pandemonium. This is a fact well-known to students of religious law.
"However, Al-Azhar cleric [Dr. Gum'a] has burrowed into the distant past in order to extract for us a fatwa that he wishes to publicize outside its context, and with a different meaning than [it originally had]..." [14]
Gala Gaballah, columnist for the government daily Al-Gumhouriyya, wrote: "Whether the story of Umm Ayman is true or not, it should not be retold by the mufti. [If asked about it], the mufti should respond: 'What use is it to you to know this? The Prophet, with his honorable past, his honorable blood and his honorable urine, is no longer among us. There is no place at all for talking about such pointless matters, which are likely to harm people and start talk that will damage Islam and the religion...'
"Our honorable [mufti] knows better than we that such fatwas [are meant] for the elite and not the masses - because there are those who lie in wait for Islam and try to harm our religion. These peculiar fatwas will... be used as a stick with which to beat Islam, or as a weapon with which to harm it, to try to destroy it, or at the very least to weaken it - at a time when the Islamic nation is [already] extremely weak..." [15]
Al-Gumhouriyya deputy editor Adel Al-Maghawiri wrote: "It appears that the honorable [mufti] found no [other] topic relevant to the [current] situation of Islam and the Muslims on which to issue a fatwa, and decided to issue this strange and provocative fatwa. I imagine that even the West - which draws vulgar pictures of Jesus and lives in an atmosphere of freedom and openness - would never accept this depiction [of the Prophet], which will [only] be exploited as new and fertile material for harming Him. Afterwards we will weep, rise up, and cry out over the rudeness of the Western press and its harm to the religion and the Prophet, when it is we [ourselves] who provide it with material by means of such fatwas..." [16]
Al-Akhbar columnist Ahmad Ragab mocked Gum'a's statements, writing: "[With regard] to the fatwa of the honorable mufti... How is it possible to actually drink urine when this need is always met in a secluded place specially designated for this [purpose]? Did the Companions of the Prophet stand around and wait [there], with containers in their hands? Can any reasonable person imagine that the Prophet [actually] let them collect his urine?" [17]
*L. Azuri is a research fellow at MEMRI.
[1] Baraka Umm Ayman was a servant of the Prophet Muhammad as well as his nursemaid.
[2] Al-Masri Al-Yawm (Egypt) May 20, 2007.
[3] Umm Haram bint Milhan was a cousin of the prophet on his mother's side, and one of the first to embrace Islam and emigrate to Mecca.
[4] Al-Masri Al-Yawm (Egypt) May 23, 2007. Dr. Gum'a made similar statements to the Egyptian weekly Al-Liwa Al-Islami, May 26, 2007.
[5] Al-Gumhouriyya (Egypt), June 3, 2007; Al-Masri Al-Yawm (Egypt), June 4, 2007.
[6] Al-Misriyoun (Egypt), June 9, 2007; Al-Masri Al-Yawm (Egypt), June 10, 2007.
[7] Al-Masri Al-Yawm (Egypt) May 22, 2007.
[8] Al-Ahram (Egypt) May 29, 2007.
[9] Al-Ahram (Egypt), June 3, 2007.
[10] Al-Masri Al-Yawm (Egypt) May 30, 2007.
[11] Egyptian attorney Nabih Al-Wahsh files frequent complaints on diverse issues. These have included a complaint against women's rights activist Dr. Nawal Al-Sa'adawi, claiming that her writings harmed the divine essence; a lawsuit against the interior minister demanding a change in the motto of the police force, which he claimed contravenes the Egyptian constitution; and a warning to the head of the Egyptian People's Council and to several MPs not to accept the presidential candidacy of Sa'd Al-Din Ibrahim, human rights activist and chairman of the Ibn Khaldoun Center in Cairo
[12] Al-Misriyoun (Egypt) May 25, 2007.
[13] Al-Masaa (Egypt), June 10, 2007.
[14] Al-Ahram (Egypt) May 31, 2007.
[15] Al-Gumhouriyya (Egypt) May 24, 2007.
[16] Al-Gumhouriyya (Egypt) May 25, 2007.
[17] Al-Akhbar (Egypt) May 21, 2007.
The following Hadiths actually support and confirm Guma's fatwa:
Sahih Al-Bukhari HadithHadith 8.298 Narrated byThumama
Anas said, "Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home." Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping." When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.
Sahih Muslim HadithHadith 5763 Narrated byUmm Sulaym
Allah's Apostle (peace be upon him) visited her house and (took rest) and she spread a piece of cloth for him and he had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah's Apostle (peace be upon him) said: Umm Sulaym, what is this? She said: It is your sweat, which I put in my perfume. Allah's Apostle (peace be upon him) sweated in cold weather when revelation descended upon him.
Sahih Al-Bukhari HadithHadith 4.469 Narrated byAbu Huraira
Allah's Apostle said, "The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloes-wood, and their sweat will smell like musk."
Sahih Al-Bukhari HadithHadith 4.761 Narrated byAnas
I have never touched silk or Dibaj (i.e. thick silk) softer than the palm of the Prophet nor have I smelt a perfume nicer than the sweat of the Prophet.
Ladies and gentlemen, so called Believers and Unbelievers, I have repeatedly asserted and demonstrated that the so called scholars of Islam are the most OBSCENE HYPOCRITES and IRRATIONAL people ever encountered. They have proven these adjectives in their asinine comments above to defend their idefensible scripture. Let us together look at these statements:
1 Although they ADMIT that the sources of Dr Gum'a are CORRECT from the Hadiths, they declare them HARMFUL to Islam because they show this CULT Belief System up as it really is: IMPURE, ILLOGICAL, IMMORAL and UNGODLY.
2 They have been SITTING on and HIDING - and still are - the FACTS and REALITY about the contents of the Hadiths from their ignorant and unlearned PUBLIC for almost 1100 years, for the OBVIOUS shocking reasons that are being inadvertently revealed these days.
3 In chapter 92 "Suckling a Grown Man/Rath'at al Kabir", I reported upon another fatwa by another luminary scholar of Islam from the same Azhar University that produced exactly the same response.
Then also, they attacked the scholar for revealing another REVOLTING tradition in Muhammadan Islam that was allowed by Aisha, Muhammad's premier child wife and practiced by her female relatives.
4 In chapters 158 A&B " Isma or Muhammad's Sinlessness" I have shown how his followers in their made up stories - running in the tens of thousands in the 300 years or so after Muhammad's death - turning Muhammad into a SUPER human being; as the most PERFECT MAN ever created!
5 In chapter 112 " Muhammad & Miracles" I showed that he PERFORMED no miracles although the Hadiths concocted hundreds of them.
I am now FULLY VINDICATED regarding all my conclusions by the highest modern scholars of Islam that most of these Hadiths are LIES and UNTRUSTWORTHY (because they are actually revealing how depraved Muhammad was) even though they are called SAHIH meaning TRUTHFUL over the last 1100 years.
Since this is the case, then on what foundations should the so called IGNORANT and UNLEARNED Believers build their faith?
I rest my case.
