Jihadi Grape Are Teenage UK Or American Girl Sexual Intercourse, Marriage, And Concubines Under Islamic And Sharia Laws

A Jihadi Grape Are Teenage UK Or American Girl Muslim Grooming Rape Gangs Criminality Is Its A Filthy Ideology? Muslim Pleasure Child Marriage And Temporary Marriage. So "In the Name Of Allah* The Most Merciful And Compassionate" Today. Legal Prostitution And Rape How Muslim Pleasure Marriage Work A Form Of Temporary Quran Marriage And Shared Wives "In the Name Of Allah* The Most Merciful And Compassionate" Today. The Secret World Of Child Brides Age 8+ Years Old And A Child Right To Consent To Having Sexual Intercourse, Marriage, And Concubines Under Islamic And Sharia Laws And Is Now Part Of 20+ Million Muslim Culture In America Today. Does the Quran permit temporary 'mutaa' marriages Temporary 'mutaa marriages' are practised among some Muslims, especially among those of the Shia sect. These are marriages contracted for a specific period of time after which the marriage is automatically dissolved. The contract for 'mutaa marriages' usually includes a hefty sum of money to be paid to the bride. The money is paid upfront while in some cases half the money is paid upfront and the other half paid if sexual pleasure is attained. Too Young To Wed: But The Secret World Of Child Brides. Throughout the world, more than 51 million girls below the age of 18 are currently married, even though it is outlawed in many developing countries and international agreements forbid the practice. The harmful traditional practice of child marriage spans continents, language, religion and caste. Over an eight-year period Stephanie Sinclair investigated the phenomenon in India, Yemen, Afghanistan, Nepal and Ethiopia. Apart from India, where girls are typically matched with boys four or five years older, the husbands may be young men, middle-aged widowers or even abductors who commit rape first. Some marriages are little more than business transactions: a debt cleared in exchange for an 8-year-old bride; a family feud resolved by the delivery of a virginal 12-year-old cousin. Child marriage denies girls their right to education, restricts friendships with peers and perpetuates the cycle of poverty in their communities. In many cases, young married girls have little power in relation to their husbands and in-laws. They are therefore extremely vulnerable to domestic violence, which may include physical, sexual or psychological abuse. The experience of pregnancy is also traumatizing for a girl who is still a child herself. She is more likely to have obstructed labor as her small body may be compromised during childbirth. The pregnancy death rate for child brides is double that of women in their 20s. It's estimated that over the next decade, 100 million more girls or roughly 25,000 girls a day will marry before they turn 18 if this issue is not urgently addressed. https://christianconcern.com/wp-content/uploads/2018/10/CC-Resource-Report-Grooming-Gangs-Mark-Durie-2511112.pdf What No One Ever Told You About Muslim Women And Need To Know Shocking Hidden Facts - https://rumble.com/v716kya-what-no-one-ever-told-you-about-muslim-women-and-need-to-know-shocking-hidd.html What No One Ever Told You About Muslim Women And Need To Know Shocking Hidden Facts Addressing Misconceptions Women Under Islamic And Sharia Laws. See No Evil, Hear No Evil, Speak No Evil There Is No Freedom Of Religion In Islam Today? Do Men Dominate And Control Women Today? So You Can Not Leave Islamic Religion Or You Will Die Or Be Killed Today? Is it true that if a Muslim leaves or denounces his faith in Islam he will be killed? This is indeed a great question that needs a response because the subject of apostasy is mentioned time and again in the media. The short answer to this question is an emphatic “no”. Let me explain further. Apostasy, or denouncing one’s religion, is unfortunately taken as a punishable offense by many Islamic scholars, even though those who propound this view are unable to quote a single Quranic verse or Hadith to support it. The fact is that while recanting Islam is a sin, there is absolutely no worldly punishment prescribed by Islam for it. Islam places great stress on freedom of conscience, including the freedom to choose one’s religion, as one of the fundamental rights of all human beings. The Quran clearly states, “There should be no compulsion in religion” (2:257); and also “It is the truth from your Lord; wherefore let him who will believe and let him who will disbelieve” (18:30). These verses prove that man is free to choose the religion that makes him happy, and that rejecting Islam is not a crime. Unfortunately, the punishment of apostasy has now become death, even though this menacing concept does not claim a single Quranic verse as evidence. In fact, although the subject of apostasy has been brought up several times in the Quran, no mention has ever been made of its punishment. In verse 3 chapter 145 God states “He who turns back on his heels shall not harm Allah a whit” – a clear indication that apostasy has no need for punishment. Similarly, Chapter 2 verse 109 states: “Whoever takes disbelief in exchange for belief has undoubtedly gone astray from the right path” – again no mention of a punishment. Nor is there evidence of such punishments in the life and practice of the Prophet Muhammad, the one to whom the Quran was revealed and who portrayed a perfect example of Islamic teachings. The Prophet never ordered anyone to be killed for apostasy; the few capital punishments that occurred during his time were a result of treason and colluding with the enemy in matters of the state. The only punishment described in the Quran for denouncing Islam is that which rests with God Almighty: “Those who believe, then disbelieve, then again believe, then disbelieve and then increase in disbelief, Allah will never forgive them nor will He guide them to the right way. (4:138)”. Nothing else is needed. God would never advocate sin (7:28), not plain sin nor disguised sin (6:120). Anyone who writes a temporary marriage certificate for the sake of sexual activities is trying to disguise his sin. In fact, he would not be any different from someone who hires a prostitute for a period of time for sexual services. The only difference is that the first man is hiding behind a piece of paper that is no more than a sham marriage certificate. However, the two acts are identical in purpose and execution. This immoral type of marriage violates the concept, the rules and the purpose of marriage as designed by God. God ordained marriage to be a lasting union between man and woman. The lasting nature of marriage in God's eyes is made clear when we consider all the conditions which God placed before a divorce can be executed. The Quran places the following conditions before a divorce can be executed: 1- The couple must wait 4 months (cooling-off period) before committing to divorce (2:226) 2- The couple must seek a council from the 2 families and genuinely attempt to reconcile (4:35) 3- If the couple still wish to go ahead with the divorce, the divorce does not become lawful unless it is witnessed by two equitable people (65:2). 4- The wife should not be evicted from the marriage home unless she commits a gross sin (65:1) 5- The man must pay the divorced wife a divorce compensation (2:241) 6- The man must pay for his children's alimony and also for the divorced wife's food and clothing throughout the suckling period, which can be up to 2 years (2:233) https://christianconcern.com/wp-content/uploads/2018/10/CC-Resource-Report-Grooming-Gangs-Mark-Durie-2511112.pdf There is nowhere in the Quran that says that any of the above conditions can be broken under certain circumstances. In effect, it is impossible to fulfil all these conditions in the case of a temporary marriage. For example, how can a couple who draw a temporary marriage for the duration of two weeks after which the marriage is automatically dissolved wait for four months before being allowed to divorce? The terms of their temporary marriage state that it is dissolved after two weeks. Equally, will the couple who set up a temporary 'marriage for sex' arrangement for a week or two seek a council from their two families before they end the marriage as the Quranic rules dictate? The farcical automatically timed divorce drawn in a temporary marriage contract violates all the conditions which God placed before a divorce can be executed. In view of the above considerations, it can be said without any shadow of doubt that a temporary marriage for the purpose of sexual activities is immoral and in violation of the laws of marriage and the laws of divorce as designed by God. The 'mutaa marriages' are no more than a sly attempt to ascribe legality to an act of paid sex. In other words, it is an attempt to legalize prostitution. Whoever claims that this is made lawful by God is actually insulting God. God never advocates sin (7:28), thus God would never allow this arrangement. Those who claim legality to this act are saying nothing other than paying for sexual services is only haram when it is not accompanied by a contract. However, the same act is lawful as long as it is accompanied by a written contract. They attempt to deceive God and those who believe, but they deceive none but themselves, and they do not realize it. 2:9 In the Name of Allah, the Gracious, the Merciful Consent in lawful sexual relations (that is, a valid marriage) is an important moral consideration in Islam. After all, marriage should be based upon love and mercy, as stated in the Quran, and part of a healthy sexual relationship is the mutual pleasure experienced by both parties. Any form of sexual violence has been and always will be unlawful in Islam. The concept of ‘consent,’ however, has been transformed by modern developed secular liberal societies into not only a moral consideration, but the primary legal requirement that makes sex lawful. They no longer require a valid marriage contract for sex to be deemed legal and, in many places, adultery is no longer a crime. This transformation has not only contributed to the proliferation of sexual promiscuity and an epidemic of sexually-transmitted diseases, but also to legal confusion as ‘consent’ is often subjective and is difficult to define and establish as a matter of law. Consent may or may not be stated outright in any sexual encounter; it may be implicitly understood by one party and not another, it may be withdrawn after the fact upon reflection, or it may be lied about. Matters become all the more confusing when the consumption of alcohol and drugs is involved, placing liberal policy-makers in the difficult position of reconciling the legal protection afforded to extramarital sex and alcohol use with the vagueness of consent. Female genital mutilation (FGM) is a custom that is carried out to control girls' and women's bodies and their sexuality. Among other things, the abuse has to do with the notion that men's and families 'honor is linked to girls' and women's reputation and sexuality. In some countries, for example, it can be difficult for a girl to get married if she has not undergone female genital mutilation. In The Name Of Allah We The Muslim Of America All Female Most Get Clitoris Removal Per Quran? - https://rumble.com/v70844y-in-the-name-of-allah-we-the-muslim-of-america-all-female-most-get-clitoris-.html Historically, Muslims considered sex to be lawful in only two cases: marriage and concubinage. Concubinage is no longer valid due to the unanimous abolition of slavery, making marriage the only contemporary lawful outlet for sexual activity. These boundaries are clearly defined and more objective as a legal basis than ‘consent.’ Therefore, the discussion of consent as a matter of law is less relevant to Muslims who adhere to Islamic teachings. By confining sex to marriage and avoiding alcohol or drugs, Muslims are secure from the legal and moral anarchy that the sexual revolution has unleashed. And because ‘consent’ is a very modern issue in terms of the law, the early Muslims did not discuss it explicitly. Since mutual pleasure is one of the acknowledged purposes of lawful sex, it naturally cannot be attained by force, compulsion, or violence. Imam al-Shafi’i, may Allah have mercy on him, has an interesting passage that can possibly shed light upon the unstated views of the earliest jurists. They did not discuss the issue of consent as a legal matter, so we must ‘read between the lines,’ so to speak, to infer what they might have thought about it from a moral perspective. Al-Shafi’i was asked questions about a man’s responsibility to spend time with his wife or wives, and specifically whether he is required to have intercourse with her at regular intervals. He answered: وَهَكَذَا لَوْ كَانَتْ مُنْفَرِدَةً بِهِ أَوْ مَعَ أَمَةٍ لَهُ يَطَؤُهَا أُمِرَ بِتَقْوَى اللَّهِ تَعَالَى وَأَنْ لَا يضربهَا فِي الْجِمَاعِ وَلَمْ يُفْرَضْ عَلَيْهِمِنْهُ شَيْءٌ بِعَيْنِهِ إنَّمَا يُفْرَضُ عَلَيْهِ مَا لَا صَلَاحَ لَهَا إلَّا بِهِ مِنْ نَفَقَةٍ وَسُكْنَى وَكِسْوَةٍ وَأَنْ يَأْوِيَ إلَيْهَا فَأَمَّا الْجِمَاعُ فَمَوْضِعُ تَلَذُّذٍ وَلَا يُجْبَرُ أَحَدٌ عَلَيْهِ Likewise, if he has only one wife or an additional concubine with whom he has intercourse, he is commanded to fear Allah Almighty and to not harm her in regards to intercourse, although nothing specific is obligated upon him. He is only obligated to provide what benefits her such as financial maintenance, residence, clothing, and spending the night with her. As for intercourse, its position is one of pleasure and no one can be forced into it (la yujbaru ahadun ‘alayhi). Source: al-Umm 5/203 The main legal takeaway of this passage is that a husband cannot be forced by law to have intercourse with his wife on a consistent basis because a man does not necessarily have control over his ability to achieve an erection. A careful reading of this paragraph, however, reveals a little bit more about how sex was conceived. Al-Shafi’i commands the husband “to fear Allah” and “to not harm her in regards to intercourse” by abandoning her completely. Ibn Qudamah and others were more strict than him, saying a husband is obligated to satisfy his wife’s sexual needs on a regular basis. Al-Shafi’i and these jurists acknowledged that not being intimate with her at all would be emotionally harmful. Furthermore, Al-Shafi’i’s broad wording at the end of the paragraph (“no one may be forced into it”) seems to be a general observation on the nature of marital sex as a mutually pleasurable activity, especially since he acknowledges that a husband abstaining from sex completely would be harmful to his wife. It was not uncommon for jurists to make a wider point when discussing a specific case or relate it back to their social or moral values. Al-Shafi’i’s habit was to admonish men to treat women in the best way. When discussing the matter of divorcing a menstruating wife just a few pages earlier, for instance, he says: وَقَدْ أَمَرَ اللَّهُ تَعَالَى بِالْإِمْسَاكِ بِالْمَعْرُوفِ وَالتَّسْرِيحِ بِالْإِحْسَانِ وَنَهَى عَنْ الضَّرَرِ وَطَلَاقُ الْحَائِضِ ضَرَرٌ عَلَيْهَا Allah Almighty has commanded good conduct, to release in the best manner, and He has prohibited harm. Divorcing a menstruating woman is harmful to her. Source: al-Umm 5/193 He delivers the legal verdict not as an empty mechanical rule, but rather as one that is rooted in the values of good custom (al-ma’ruf), excellent behavior (al-ihsan), and avoiding harm. Similarly, we can infer that such values would have informed his answer if he had been asked point-blank about a man physically forcing an unwilling wife or concubine into intercourse. In fact, one of Al-Shafi’s’s successors, Imam Abu Abdullah al-Halimi, understood precisely this point in regard to concubinage, writing: وإن اشترى جارية فكرهت أن يمسها أو يضاجعها فلا يمسها ولا يضاجعها ولا يطأها إلا بإذنها If a female slave is purchased and she dislikes to be touched, or slept with, then he may not touch her, lie with her, or have intercourse with her unless she consents. Source: Minhāj fī Shu’ab al-Imān 3/267 Appreciating this point is important to the way we understand and characterize the historical institution of concubinage, which did not consider ‘consent’ as a matter of law. Some academics and anti-Muslim activists accuse Muslims of sanctioning ‘rape’ via concubinage, on the basis that modern notions of consent were absent, but to do so is to inaccurately transpose a very modern legal discussion, in a very modern libertine social context, onto a pre-modern society for whom these issues were not considered important. The classical jurists likely did not consider consent a legal issue for the same reasons that it is problematic in the modern period: it is notoriously difficult to properly define in law and establish as a fact in court. It is not surprising that jurists living hundreds of years ago did not develop legal answers to issues that did not arise until the last hundred years, under radically different cultural conditions, and are still unsettled to this day. Moreover, since classical Islamic legal sources say little about consent in sexual relations, it is likely that Muslim women in the pre-modern period did not consider their personal sexual autonomy as a priority, instead focusing on more relevant material issues such as equity in marriage, maintenance rights, protection from abuse and predation, and so on. The sanctification of personal sexual autonomy is itself a very modern concept that arose with the advent of irreligious political ideologies based upon individual fulfillment, which means such an idea of consent simply did not exist in pre-modern societies at all. We cannot realistically assume pre-modern women were as concerned about ‘consent’ as much as modern women living in an entirely different secular liberal social climate. Yet Islam, even in its earliest stages, had legal mechanisms to protect women from sexual violence without the need for enshrining consent into law. The principle of ‘no harm’ provided women with protection from male abusers ever since the Prophet (ṣ) decreed it, and it serves as a universal principle from which modern laws can be derived to confront uniquely modern abuses. Unlike consent, which modern societies still struggle to properly define, the prohibition of harm is an objective and comprehensive category that effectively outlaws rape and sexual assault and any future forms these violent crimes may take. Abu Sa’id al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said: لَا ضَرَرَ وَلَا ضِرَارَ مَنْ ضَارَّ ضَرَّهُ اللَّهُ وَمَنْ شَاقَّ شَقَّ اللَّهُ عَلَيْهِ Do not cause harm or return harm. Whoever harms others, Allah will harm him. Whoever is harsh with others, Allah will be harsh with him. Source: al-Sunan al-Kubrá 11070, Grade: Hasan It is unlawful for a Muslim man to harm his wife or his concubine, either physically or emotionally, particularly during sexual intercourse. Whoever harms another person, except in order to repel or prevent a greater harm, Allah will inflict him with harm equivalent to his sin on the Day of Judgment. Naturally, one should treat others as he or she would like to be treated in the Hereafter. On this basis, the jurists derived one of the five essential legal maxims of Islamic law as follows: الضَّرَر يُزَال Harm should be removed. Source: al-Ashbāh wal-Naẓāʼir 1/7 As such, acts of sexual violence and assault, or ‘rape,’ are unlawful in Islam as these are obviously harmful and unnecessary acts. This legal mechanism, and not consent in itself, was the route through which sex crimes, committed in otherwise lawful sexual relationships like marriage or concubinage, were forbidden by Islam. Al-Nawawi states this general princple: فان كان يمكن جماعها من غير ضرر بها كان له ذلك وان كان لا يمكن جماعها الا بالاضرار بها لم يجز له جماعها If it is possible to have intercourse with her without harming her, he may do that. If it is not possible for him to have intercourse with her except by harming her, he does not have permission to have intercourse with her. Source: al-Majmū’ Sharḥ al-Muhadhab 16/409 The Quran and Sunnah are not explicit about the issue of sexual consent with wives and concubines during individual encounters, whether affirming consent as morally necessary or not at all. In this case, we need to read the sources carefully for indications as to whether the Prophet (ṣ) would have allowed a man to coerce his wife or concubine into sex if she had refused or resisted. For marriage, every potential wife has the right to accept or deny a marriage proposal. The marriage contract is itself a clearly defined legal statement of consent. Aisha reported: I said, “O Messenger of Allah, should women be asked for their consent before marriage?” The Prophet, peace and blessings be upon him, said: نَعَمْ Yes. Source: Ṣaḥīḥ al-Bukhārī 6946, Grade: Muttafaqun Alayhi As a wife cannot be forced into marriage, she cannot be forced to have sexual relations in a marriage she rejects. But what if a wife refuses lawful sex with her husband after the marriage is already contracted? May he use force to have his way? While the principle of no harm outlaws such domestic violence, we can infer from other evidence that such permission has not been granted. https://christianconcern.com/wp-content/uploads/2018/10/CC-Resource-Report-Grooming-Gangs-Mark-Durie-2511112.pdf Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ فَبَاتَ غَضْبَانَ عَلَيْهَا لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ If a man calls his wife to bed and she refuses (without an excuse) and he spends the night angry with her, then the angels will curse her until the morning. Source: Ṣaḥīḥ al-Bukhārī 3065, Grade: Muttafaqun Alayhi Al-Buhuti commented on this tradition, writing: وَلِلزَّوْجِ الِاسْتِمْتَاعُ بِزَوْجَتِهِ كُلَّ وَقْتٍ عَلَى أَيِّ صِفَةٍ كَانَتْ … مَا لَمْ يُشْغِلْهَا عَنْ الْفَرَائِضِ أَوْ يَضُرُّهَا فَلَيْسَ لَهُ الِاسْتِمْتَاعُ بِهَا إذَنْ لِأَنَّ ذَلِكَ لَيْسَ مِنْ الْمُعَاشَرَةِ بِالْمَعْرُوفِ وَحَيْثُ لَمْ يَشْغَلْهَا عَنْ ذَلِكَ وَلَمْ يَضُرُّهَا فَلَهُ الِاسْتِمْتَاعُ A husband has the right to enjoy his wife at any time no matter her circumstances… as long as he does not distract her from her religious obligations or harm her. He may not enjoy her in that case, since that is not living with them ‘honorably’ (4:19). If he does not distract her from those duties, nor harm her, then he may enjoy her. Source: Kashāf al-Qinā’ 5/188 If a wife refuses sex with her husband without a good reason, and it causes him to spend the night angry with her, she is subject to moral condemnation by the angels but no allowance is given for him to force himself upon her. She is condemned by the angels if her unwarranted refusal causes her husband distress, but not if her refusal is benign. Scholars have noted that even though she is condemned by the angels, this does not give permission for the husband himself to condemn her. Ibn Hajar commented on this tradition, writing: وَأَمَّا حَدِيثُ الْبَابِ فَلَيْسَ فِيهِ إِلَّا أَنَّ الْمَلَائِكَةَ تَفْعَلُ ذَلِكَ وَلَا يَلْزَمُ مِنْهُ جَوَازُهُ عَلَى الْإِطْلَاقِ As for the tradition on this topic, there is nothing in it but that the angels do that (cursing). It does not necessitate permission for him in any respect. Source: Fatḥ al-Bārī 4897 Implicit in this interpretation is the prohibition of ‘marital rape’ or sexual violence against one’s wife. If it were lawful, one would presume that the Prophet (ṣ) or commentators like Ibn Hajar and Al-Buhuti would have explicitly allowed it as an option when discussing this very scenario. If he may not harm her or even curse her if she refuses to have sex, how then could he assault or rape her? On the other hand, some scholars said it is also an obligation for a man to reciprocate by fulfilling his wife’s sexual desires. Ibn Qudamah writes: وَلِأَنَّ النِّكَاحَ شُرِعَ لِمَصْلَحَةِ الزَّوْجَيْنِ وَدَفْعِ الضَّرَرِ عَنْهُمَا وَهُوَ مُفْضٍ إلَى دَفْعِ ضَرَرِ الشَّهْوَةِ عَنْ الْمَرْأَةِ كَإِفْضَائِهِ إلَى دَفْعِ ذَلِكَ عَنْ الرَّجُلِ فَيَجِبُ تَعْلِيلُهُ بِذَلِكَ وَيَكُون النِّكَاحُ حَقًّا لَهُمَا جَمِيعًا For marriage has been legislated for the welfare of both spouses and to repel harm from them both. It leads to the removal of harmful lusts from the wife, just as that removes it from the husband. Thus, its legal purpose is obligated by that and it is a right for them both in marriage. Source: al-Mughnī 7/304 The matter of concubinage is more troublesome, since a concubine does not necessarily provide written consent to her custodian like a wife does. As noted, Al-Shafi’i prohibited coerced sex on moral grounds. But what can we infer from the Quran and Sunnah? We must again look for indirect moral indications in the sources to determine if the Prophet (ṣ) would have permitted coerced sex with concubines. The Quran usually refers to slaves as ‘those whom your right hands possess,’ instead of other Arabic words in use at the time such as ‘abd or ‘abid or raqiq. This type of phrasing indicated that the master ‘owned’ his slaves (or perhaps more accurately, he was their ‘custodian’), but also that Allah was holding the master responsible for their care and good treatment. Al-Qurtubi writes: أَنَّ مِلْكَ الْيَمِينِ فِي الْعَدْلِ قَائِمٌ بِوُجُوبِ حُسْنِ الْمَلَكَةِ وَالرِّفْقِ بِالرَّقِيق وَأَسْنَدَ تَعَالَى الْمِلْكَ إِلَى الْيَمِينِ إِذْ هِيَ صِفَةُ مَدْحٍ وَالْيَمِينُ مَخْصُوصَةٌ بِالْمَحَاسِنِ لِتَمَكُّنِهَا The ownership of the right hand, in justice, provides maintenance by obligation of good custodianship and gentleness with slaves. The Almighty attributed ownership to the right hand as it is a praiseworthy attribute, and the right hand specifically has the best qualities to carry it out. Source: Tafsīr al-Qurṭubī 4:3 Even the use of the term ‘slave’ was discouraged, instead opting for terms that conveyed a sense of solidarity and familial relationship. Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: لَا يَقُولَنَّ أَحَدُكُمْ عَبْدِي فَكُلُّكُمْ عَبِيدُ اللَّهِ وَلَكِنْ لِيَقُلْ فَتَايَ وَلَا يَقُلْ الْعَبْدُ رَبِّي وَلَكِنْ لِيَقُلْ سَيِّدِي Do not refer to anyone as ‘my slave,’ for all of you are the slaves of Allah. Rather, you should refer to him as ‘my young man.’ The slave should not refer to anyone as ‘my lord,’ but rather he should refer to him as ‘my master.’ Source: Ṣaḥīḥ al-Bukhārī 2414, Grade: Muttafaqun Alayhi Slaves were also described as ‘servants’ (khuddam), ‘maid-servants’ (wasifah), and other terms that changed the social conception of the institution. The word ‘concubinage’ (al-sirr) itself is linguistically related in classical Arabic to ‘marriage’ (al-nikah): كَمَا قَالُوا سُرِّيَّةٌ والأَصل مِنَ السِّر وَهُوَ النِّكَاحُ As they say ‘a concubine,’ the origin is from the word ‘concubinage,’ which is marriage. Source: Lisān al-‘Arab 4/304 The legal relationship between a master and concubine, which made sexual intercourse lawful, was exclusive to them alone, as if it were a marriage. It was a binding social contract that legalized and regulated sexual activity in the same manner as a marriage contract. It was not even lawful for a man to engage in sexual intercourse with a slave girl owned by his wife or any other relative, as such a relationship was tantamount to adultery, just as it would be unlawful for him to have intercourse with another relative’s wife. Habib ibn Salim reported: A man had sexual intercourse with the servant girl of his wife, so the matter was referred to Al-Nu’man ibn Bashir, may Allah be pleased with him. Al-Nu’man said: لَأَقْضِيَنَّ فِيهَا بِقَضَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَئِنْ كَانَتْ أَحَلَّتْهَا لَهُ لَأَجْلِدَنَّهُ مِائَةً وَإِنْ لَمْ تَكُنْ أَحَلَّتْهَا لَهُ رَجَمْتُهُ I will judge him with the judgment of the Messenger of Allah, peace and blessings be upon him. If his wife had given him permission, I will lash him one hundred times. If she did not give him permission, I will stone him to death. Source: Sunan al-Tirmidhī 1451, Grade: Hasan Salamah ibn al-Muhabbiq reported: A man had intercourse with the servant girl of his wife, so the matter was referred to the Prophet, peace and blessings be upon him. The Prophet (ṣ) said: إِنْ كَانَتْ طَاوَعَتْهُ فَهِيَ لَهُ وَعَلَيْهِ مِثْلُهَا لَهَا وَإِنْ كَانَ اسْتَكْرَهَهَا فَهِيَ حُرَّةٌ وَعَلَيْهِ مِثْلُهَا لَهَا If she had done so willingly, she belongs to him and he must pay the likes of her price. If he had forced her, she is free and he must pay the likes of her price. Source: Musnad Aḥmad 19556, Grade: Hasan An insight in this tradition is that the man’s crime is compounded and his penalty more severe if he had forced his wife’s slave into sexual intercourse. If the first evil deed is made worse by the second deed, the second deed must be evil in itself. As such, forced intercourse by itself, which is sexual assault, is an immoral action. Ibn al-Qayyim commented on this tradition, writing: وَأَمَّا إذَا اسْتَكْرَهَهَا فَإِنَّ هَذَا مِنْ بَابِ الْمُثْلَةِ فَإِنَّ الْإِكْرَاهَ عَلَى الْوَطْءِ مُثْلَةٌ فَإِنَّ الْوَطْءَ يَجْرِي مَجْرَى الْجِنَايَةِ وَلِهَذَا لَا يَخْلُو عَنْ عُقْرٍ أَوْ عُقُوبَةٍ As for if he had forced her, then this is a type of abuse as compulsion into sexual intercourse is abuse. Indeed, such intercourse is carried out in the manner of a criminal offence, so for this reason he is not absolved from a fine or legal punishment. Source: I’lām al-Muwaqqi’īn 2/21 These narrations demonstrate that it is not simply ownership in itself that legalized sexual relationships with concubines, as if it were merely a matter of property law. Sexual relations were only authorized by custodianship and its accompanying responsibilities of maintenance and good treatment, which served as a legally-binding social contract analogous to a marriage contract. If a master abused, harmed, or injured his concubine, he would have violated his right to custodianship, the terms of his social contract. He would be required to set her free as a result and be subject to criminal punishment for his abuse. Ibn Umar reported: The Messenger of Allah, peace and blessing be upon him, said: مَنْ ضَرَبَ غُلَامًا لَهُ حَدًّا لَمْ يَأْتِهِ أَوْ لَطَمَهُ فَإِنَّ كَفَّارَتَهُ أَنْ يُعْتِقَهُ Whoever strikes his slave sharply or slaps him, then the expiation for the sin is to emancipate him. Source: Ṣaḥīḥ Muslim 1657, Grade: Sahih Malik reported: أَنَّ عُمَرَ بْنَ الْخَطَّابِ رضي الله عنه أَتَتْهُ وَلِيدَةٌ قَدْ ضَرَبَهَا سَيِّدُهَا بِنَارٍ أَوْ أَصَابَهَا بِهَا فَأَعْتَقَهَا Umar ibn al-Khattab, may Allah be pleased with him, was presented with a servant woman who had been struck by her master with a piece of hot iron or had been injured by it, so he ordered him to emancipate her. Source: al-Muwaṭṭa’ 2/403 Al-Shawkani comments on this tradition, saying: ذَهَبَ مَالِكٌ وَالْأَوْزَاعِيُّ وَاللَّيْثُ إلَى عِتْقِ الْعَبْدِ بِذَلِكَ وَيَكُونُ وَلَاؤُهُ لَهُ وَيُعَاقِبُهُ السُّلْطَانُ عَلَى فِعْلِهِ Malik, Al-Awza’i, and Al-Layth adhered to the opinion that a slave is freed on account of that abuse, he will have his loyalty inheritance, and the authorities will punish the master for what he did. Source: Nayl al-Awṭār 6/101 The key question is this: If a master may not harm or injure his concubine without losing his legal status as master, how then could he possibly rape her? Even small indignities, by comparison, were morally disapproved by the companions. The Caliph Umar once severely rebuked a man who forced his servants to stand while he sat to eat. Ibn Abbas reported: Umar ibn al-Khattab, may Allah be pleased with him, passed by some people one day who were eating while their servants were standing. Umar said, “Why do I not see your servants eating with you? Do you not desire them?” A man said, “No, by Allah, O leader of the faithful. Rather, we have preference over them.” Umar became very angry, then he said: ما لقومٍ يستأثرون على خُدَّامهم فَعَلَ الله تعالى بهم وفَعَلَ What is the matter with people who prefer themselves over their servants? Allah Almighty will deal with them and it is done! Source: Musnad al-Fārūq 582 It was further recommended for men to either marry their concubines or to give them in marriage to other suitable men, thereby upgrading her social status and ending his legal relationship with her as a concubine. In this way, concubinage was implicitly discouraged by the inverse recommendation to free and marry them. Allah said: وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِن يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ Marry the unmarried among you and the righteous among your male and female slaves. If they should be poor, Allah will enrich them from His bounty, for Allah is encompassing and knowing. Surat al-Nur 24:32 Abu Musa reported: The Messenger of Allah, peace and blessings be upon him, said: إِذَا أَدَّبَ الرَّجُلُ أَمَتَهُ فَأَحْسَنَ تَأْدِيبَهَا وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا ثُمَّ أَعْتَقَهَا فَتَزَوَّجَهَا كَانَ لَهُ أَجْرَانِ If a man teaches his servant girl good manners, educates her in the best manner, then emancipates her and marries her, he will have a double reward. Source: Ṣaḥīḥ al-Bukhārī 3262, Grade: Muttafaqun Alayhi The paramount importance that the Prophet (ṣ) placed upon treating concubines well can be seen in the fact that the very last thing he said on his deathbed was to issue a warning about mistreating slaves. Ali reported: The final statement of the Messenger of Allah, peace and blessings be upon him, was: الصَّلَاةَ الصَّلَاةَ اتَّقُوا اللَّهَ فِيمَا مَلَكَتْ أَيْمَانُكُمْ The prayer, the prayer! Fear Allah regarding those whom your right hands possess! Source: Sunan Abī Dāwūd 5156, Grade: Sahih Ibn al-Athir comments on this tradition, saying: يُرِيدُ الْإِحْسَانَ إِلَى الرَّقِيقِ وَالتَّخْفِيفَ عَنْهُمْ He means to treat slaves in the best manner and to lighten their burden. Source: al-Nihāyah fī Gharīb al-Ḥadīth 4/358 The ritual prayer is the most important right due to Allah, and neglecting it is one of the most dangerous forms of sin. Likewise, one of the most dangerous forms of sin against people is to exploit the weak or vulnerable among them, which at the time were slaves and concubines. To recap, it was unlawful to harm or torture a concubine and to commit such abuse resulted in their freedom, it was discouraged to use archaic and derogatory terms to describe concubines, the mistreatment of concubines was threatened with no less than banishment from Paradise, concubines were entitled to equality with their masters in terms of food and clothing, it was recommended for masters to free and marry their concubines or allow them to marry others, concubinage was more closely analogous in law to marriage than property, and the final warning of the Prophet (ṣ) in his last breath was to be good to concubines and slaves in general. Even the eminent Caliph Umar was incensed by the indignity of observing some servants standing while their masters sat to eat. In such a moral universe, how could a Muslim then in good conscience coerce a concubine into sex that harmed her emotionally, if not physically? Yet like the issue of marital rape, we can again infer from another tradition that an incompatible sexual relationship between a master and concubine should have been ended gracefully, not pursued violently. Abu Dharr reported: The Messenger of Allah, peace and blessings be upon him, said: مَنْ لَاءَمَكُمْ مِنْ مَمْلُوكِيكُمْ فَأَطْعِمُوهُ مِمَّا تَأْكُلُونَ وَاَكْسُوهُ مِمَّا تَلْبَسُونَ وَمَنْ لَمْ يُلَائِمْكُمْ مِنْهُمْ فَبِيعُوهُ وَلَا تُعَذِّبُوا خَلْقَ اللَّهِ Whoever is suitable for you among your slaves, then feed them from the same food you eat and clothe them from the same clothes you wear. Whoever is not suitable for you, then sell them off and do not torture the creation of Allah. Source: Sunan Abī Dāwūd 5161, Grade: Sahih In case a master and concubine cannot form an amicable relationship, he is to sell her to another man who can establish an appropriate relationship with her, with an aim of eventually elevating her social status. In no circumstances may he beat her or ‘torture’ her, physically or emotionally, because he must respect her inherent human dignity as ‘the creation of Allah.’ In sum, Islam has prohibited all forms of sexual violence against women, even if the sexual relationship has a lawful basis. It can be inferred from the Quran and Sunnah that consent was and is an important moral consideration in a healthy and lawful sexual relationship, as was understood by Al-Shafi’i and others. Consent, as a primary legal requirement, is a distinctly modern phenomenon born out of liberal societies’ abandonment of marriage as the defining pre-condition for lawful sexual intercourse. Transposing this new cultural conception of consent onto pre-modern societies and legal texts has led some writers, including some wayward Muslims, to inaccurately claim that sexual violence is approved by Islam. Success comes from Allah, and Allah knows best. Sexual relationships outside marriage: Fornication, Adultery and Pornography (Islam 5.6) Islam 5.6 Sexual relationships outside marriage Objectives: Know and understand the Muslim attitude to pre-marital sex (sex before marriage), adultery and pornography. Pre-marital sex: A sexual relationship which takes place before marriage. Adultery: Sex outside marriage where one or both of the couple are already married to someone else. Islamic view on pre-marital sex: Islam forbids pre-marital sex. It is called zinā or fornication. The Quran says that if an unmarried man or woman is found guilty of fornication, and they live in a country that practices Shari’ah law, they must be lashed one hundred times. This lashing is not meant to kill or maim (so that part of the body is permanently damaged) the recipient. الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِائَةَ جَلْدَةٍ ۖ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِّنَ الْمُؤْمِنِينَ – 24:2 “Those who fornicate, strike each one with a hundred lashes of the whip. Let not pity for the two hold you back from obedience to God, if you believe in God and the last day. And let a party of the believers witness their punishment.” (Quran 24:2) Anything that leads to pre-marital sex is also forbidden and strongly discouraged. The Prophet (peace and blessing be upon him) told his followers that if two unmarried people (a man and woman) were left secluded together, the devil would become the third, tempting them to sin; so, free mixing of the sexes is discouraged. Women have to dress modestly so that they are not a temptation for men. Sex before marriage is a major sin, disobedience to Allah and is punishable in the life after death. Muslim parents use sex education to make it clear that the only certain way of not getting pregnant is to avoid courtship and sex before marriage. There is no allowance in the Muslim religion for boyfriend and girlfriend relationships which are commonplace in Western societies. This type of courtship is forbidden because it leads to temptation and eventually fornication. Muslim parents also use sex education to warn of the danger of sexually transmitted infectious diseases like HIV/AIDS, etc. Practising Muslims strongly disapprove of anything that encourages pre-marital sexual relations between young people including GP prescription of contraception to teenagers. In British society, many people choose to live together rather than get married. Islam forbids these types of relationships. Activity 1: Two real-life scenarios. A) A Muslim teenager at university ends up sharing a house with two Muslim boys and two Muslim girls. Here are some opinions on his situation: “This is wrong. He is opposing Allah’s guidance and upsetting his parents who are practising Muslims.” “He is learning how to share with others, and how to get on with women. This will be useful when he gets married.” “This is OK; his parents don’t mind, that’s the main thing.” “He is facing too much temptation. He is showing disobedience to Allah. Islam teaches one to care about his honour and the honour of others.” B) A Muslim man and his partner Helen have chosen to live together rather than get married. They have a young son. Here are some opinions on this situation: “This is forbidden in Islam and is called fornication. He should have married first. He should have invited her to Islam. Also, Islam allows a man to marry a chaste Christian or Jewish woman; so he should not have taken her as a girlfriend as that is prohibited in Islam. Marriage gives rights to the husband, wife and children – it brings families and communities together.” “This is not a good example for a child as he grows up.” “A wedding is only words and only a formality, it doesn’t matter that they are not married. His parents wouldn’t have let him marry her, she’s not a Muslim. What matters is that they love each other. Religion surely cannot come in the way of love?!” Questions: Do you think the student is right? Explain which comment is most correct. Do you think the unmarried man is doing right? Explain which comment is most correct. Adultery: According to Muslim belief, if any married person has a sexual relationship with someone other than their spouse then they are committing adultery. Adultery is seen as something even more serious than pre-marital sex. This is because the person doing it already has a partner who can satisfy their sexual needs and has broken the trust to their spouse of loyalty that Allah commands in the Quran. They are also showing a total lack of respect for their partner. Muslims believe that Allah has forbidden sex outside of marriage for very good reasons. These relationships lead to many problems in society: disobedience to the Lord of the worlds who has wisely legislated marriage, a disregard for family values, lack of commitment and mutual respect for something that is very intimate, disrespectful to women (and men) who are used and then usually discarded, maintenance rights are taken away from women who are left alone, single mothers struggling to look after children on their own, many children who never know who their father is, mental anguish for children who feel unwanted, lack of comfort and security found in a loving family, increase in violence upon women who are left without the protection marriage offers, the break-up of extended family structures and communities because the mother lives with a series of different men having children with them, loss of lineage and parental lines that can be traced which provide an anchor for families. So pre-marital sex, adultery and loose sexual morals lead to exploitation of women and children as well as discord and breakdown in society. Allah’s Messenger (ﷺ) said: “Allah fixed the precise portion of fornication which a man will indulge in – there is to be no escape from it. The fornication of the eye is the lustful look, the fornication of the ears is listening to lewd talk, the fornication of the tongue is lewd speech, the fornication of the hand is the lustful grip (or embrace), the fornication of the feet is to walk to where he intends to commit fornication and the heart yearns and desires for what he may or may not put into effect.” (Sahih Muslim 2658) And he said: “A fornicator who fornicates is not a believer while he commits fornication, and the one who steals is not a believer while he commits theft, and the one who drinks alcohol is not a believer while he drinks it, and repentance may be accepted after that.” (Sahih Muslim 57) This explains that faith (imān) decreases because of disobedience and its perfection is diminished. The Prophet also stated: “Any man who fornicates with a woman then the child born from fornication does not inherit, nor is it inherited from.” (Tirmidhi 2113, sahih) In this situation, the child is attributed only to the mother and not the man she fornicated with. Messenger of Allah, may Allah bless him and grant him peace, asked his Companions about fornication and they said, “It is unlawful. Allah and His Messenger have made it unlawful.” He said, “It is less serious for a man to fornicate with ten women than for him to fornicate with his neighbour’s wife.” Then he asked them about stealing. They replied, “It is unlawful. Allah and His Messenger have made it unlawful.” He said, “It is less serious for a man to steal from ten houses than it is for him to steal from his neighbour’s house.” (Al-Adab Al-Mufrad 103, sahih) A woman confessed to adultery in the time of Allah’s Messenger and she was executed. So afterwards he prayed for her (the funeral prayer). The Companion, Umar said: “Are you praying for her even though she committed fornication?” He said: “She has repented such that if it were to be shared among seventy of the people of Madinah it would suffice them all. Have you ever seen repentance better than the one who sacrificed herself for the sake of Allah, the Mighty and Sublime?” (An-Nasā’i 1957, sahih) The decline in the Fabric Society and Health: Dr Chris Iliades, MD states: Having a large number of sexual partners has been linked to poor sexual health and decreased longevity. Why? The more sexual partners you have, the greater your risk for sexually transmitted diseases (STDs) like HIV/AIDS and other life-threatening conditions like prostate cancer, cervical cancer, and oral cancer. “Promiscuity is one example of a class of high-risk behaviors,” says Deirdre Lee Fitzgerald, PhD, assistant professor of psychology at Eastern Connecticut State University in Willimantic. The U.S. Centers for Disease Control and Prevention estimates that 19 million new STD infections occur each year. Among the most common STDs are chlamydia, gonorrhea, and syphilis, but the most common of all is the human papillomavirus (HPV). Additionally, research shows the couples who are in long-term relationships are much less likely to suffer from domestic violence. A report in 2004 stated: With few exceptions every month uncovers more evidence of the declining sexual health of the UK population. Levels of chlamydia have more than doubled in the past 10 years, nearly forgotten infections such as syphilis have returned to plague new generations and overall, sexually transmitted infections (STIs) are higher than at any time since the National Health Service began in 1948. Furthermore, while some reductions have been made in teenage pregnancy rates, these have been modest and still leave the UK with one of the highest rates in Europe. By and large our attempts to avoid a sexual health crisis and, more recently, to manage it have failed. In the United States, (a source of broadcast content for many countries), 64% of general television programmed contain some form of sexual activity. Equally, in the UK, adverts use strong sexual imagery to sell everything from alcohol to cars. History: Punishment for Fornication and Adultery in Elizabethan England (1558–1603): Fornication and incest were punishable by ‘carting’: being carried through the city in a cart, or riding backwards on a horse, wearing a placard describing the offence – an Elizabethan version of naming and shaming. Many offences were punished by the pillory – the criminal stood with his head and his hands through holes in a wooden plank. This could be as painful as public opinion decided, as the crowd gathered round to throw things at the wretched criminal. Stones were banned, in theory, but if the public felt deeply, the offender might not finish his sentence alive. Sometimes one or both of the offender’s ears were nailed to the pillory, sometimes they were cut off anyway. A sentence of whipping meant that the offender’s back was laid open raw and bloody, as he staggered along the appointed route through the city. The penalty for Adultery and Fornication in the Bible: Christians and Jews: Most practising Christians and Jewish people around the world strongly disagree with sex before marriage. Also, all three religions (Islam, Judaism and Christianity) completely forbid adultery. The penalty for adultery in the Bible is death: “And the man that commits adultery with another man’s wife, even he that commits adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.” (Lev 20:10) (Deu 22:22) The act of Fornication and Adultery (between a man and a woman) is the same, but the death penalty is always prescribed for Adultery in the Bible, and at times for Fornication. The difference would be due to the fact that Adultery involves the wife of another man: “You shall not covet your neighbour’s wife… nor anything that is your neighbour’s.” (Exo 20:17) “Marriage is honourable in all, and the bed undefiled: but fornicators and adulterers God will judge.” (Heb 13:4); “You shall not commit adultery.” (Exo 20:14). The Bible prescribes the death penalty for other evil activities such as: Murder (Exo 21:12,14, Lev 24:17,21) Harming pregnant woman (Exo 21:22,23) Sorcery (Exo 22:18) Bestiality (Exo 22:19, Lev 20:15,16) Homosexuality (Lev 20:13) Blaspheming the name of the Lord (Lev 24:16) Worshipping false gods (Deu 13:6-10) Prostitution (Deu 22:24) and others. Pornography: A Gateway to Fornication, Adultery, Sexual Immorality and Depression From the greatest adverse effects of the growth of the internet and the spread of social media is the exponential rise in the production and viewing of online pornography. An article from the Reward Foundation stated: “Over time constant bingeing and seeking that dopamine reward hit, can lead to a deep habit that is hard to kick or cause ‘pathological’ learning in the form of addiction.” This means that the porn addict craves this behaviour despite its negative consequences. The negative feelings are experienced when he misses the habit, such as depression or feeling flat, so this drives him back to it, again and again, to try and restore feelings of pleasure. Consuming pornography tends to make people more prone to seeking new relationships and are more likely to become promiscuous and seek illicit and non-conventional sexual gratification (e.g. prostitution, group sex, rape (acting or real), etc). Research shows that consuming pornography correlates with a lack of commitment to one’s wife. In a study of university-age males, difficulties with social functioning increased as pornography consumption rose. This applied to psychosocial problems such as depression, anxiety, stress and reduced social functioning. Research also reported a strong link between high levels of pornography consumption and low sexual desire (for one’s wife for example). The 2008 Study of Sexuality in France found that 20% of men 18-24 have “no interest in sex or sexual activity”. In Japan in 2010: an official government survey found that 36% of males aged 16-19 “have no interest in sex or have an aversion to it” and they prefer virtual dolls or anime! Dr David J. Ley Ph.D. states: “When we hear people talk about starting with one form of pornography, like Playboy Magazine, and ending up later looking at some extreme forms of porn like rape porn or bestiality, it makes common sense for us to worry that porn could have a tolerance effect, that might lead people to pursue harder and harder forms of it, in order to reach the same level of stimulation. That need for greater stimulation could also make it so that men can’t get erect with real women, but only when faced by their fantasy images. If that slippery slope of porn tolerance might lead men to watch extreme porn like rape porn, then might it not lead them to act on those desires?” Summary: You should now know and understand the Muslim attitude toward pre-marital sex, adultery and pornography. All of these are forbidden in Islam and Muslims believe that they are forbidden by Allah for good reasons. I suspect that you’ll be quite disgusted when you find out what Islam really is, without the myriad of lies perpetuated by people who desperately try to make Islam look less evil by lying about it. The Quran would be banned as hate literature if it wasn’t a holy book for billions of people. Be forewarned, asking questions and arguing with the lies you’re told despite clear evidence to the contrary being clearly stated in the holy literature will get you called islamaphobic. That word isn’t representative of a real phenomenon, and has been weaponized to try and make people feel bad for seeing what’s right in front of them and suggesting Islam is a horrifying mess of a hate filled religion. You’re in the right place for answers; these people have lived it, left it, and will tell you the truth. Many if not all agree with this quote: “without lies, Islam dies”. It’s not just another Abrahamic religion; it’s the most disturbing religion you’ll find, and it’s growing. Islamic law (Sharia) emphasizes the sanctity of life. The Quran states: "Anyone who kills a believer deliberately will receive as his reward (a sentence) to live in Hell for ever. God will be angry with him and curse him, and prepare dreadful torment for him" (4:93).The Prophet Muhammad also declared that the lives and properties of people are sacred until they meet their Lord. Intentional murder is strictly prohibited except through due process of law, referred to in the Quran as "bi al-haqq" (with the truth). Islamic and Christian Religion are not compatible at all... its like oil and water do not mix at all today. No, it is not compatible. The Qur'an explicitly denies the divinity of Christ, which is one of the absolute bedrock tenets of the Christian faith. Without His divinity and associated sinlessness Christ's sacrifice and resurrection would carry no meaning or effect. One additional note: I ran across this article today and I thought it would round out this answer well. In it the author explains the doctrine of the Trinity and why it matters so much. The fact that Christ was divine and one part of a triune Godhead is critical to Christianity, and as I said the Qur'an denies it outright. A great summary of the Trinity from the article: The doctrine of the Trinity can be summarized in seven statements. (1) There is only one God. (2) The Father is God. (3) The Son is God. (4) The Holy Spirit is God. (5) The Father is not the Son. (6) The Son is the not the Holy Spirit. (7) The Holy Spirit is not the Father. All of the creedal formulations and theological jargon and philosophical apologetics have to do with safeguarding each one of these statements and doing so without denying any of the other six. Without a Trinity there is no Christianity, therein lies the direct conflict with the Qur'an. Capital punishment is permitted in Islamic jurisprudence only under specific legal conditions, such as for crimes like intentional murder (qisas), apostasy, adultery (zina), or banditry (hirabah), and must be carried out by a legitimate judicial authority, not by individuals. The death penalty is not a personal right but a legal sentence within a formal justice system. Even in cases of war or jihad, classical Islamic scholars have prohibited the killing of non-combatants, including women, children, and civilians. Some political figures have used inflammatory language, such as calling radical Shi'ite groups a "death cult," but these statements reflect personal opinions and do not represent mainstream Islamic beliefs or the views of the global Muslim community. Similarly, extremist interpretations that justify violence are widely rejected by Islamic scholars and institutions. In summary, Islam does authorize individuals to kill others under any so-called "right" derived from religious or Sharia law. The misuse of religious texts to justify violence is condemned by mainstream Islamic scholarship, and the legal mechanisms for capital punishment are strictly regulated and judicial in nature. Dr. Mark Durie, a Senior Research Fellow at the Arthur Jeffery Centre for the Study of Islam at Melbourne School of Theology, has published a detailed report titled "UK Grooming Gangs and Islam" through Christian Concern, which is available as a downloadable PDF. https://christianconcern.com/wp-content/uploads/2018/10/CC-Resource-Report-Grooming-Gangs-Mark-Durie-2511112.pdf The report argues that the religion of Islam is more strongly correlated with the grooming gang phenomenon in the UK than ethnicity, citing prima facie evidence that the majority of perpetrators are Muslims. Durie contends that the use of the term "Asian" to describe these gangs is misleading, as it obscures the religious dimension and fails to account for large non-Muslim Asian communities that have not been involved in the abuse. The report identifies eight aspects of Islamic law and theology that are proposed to influence and enable the criminal behavior of grooming gangs, including the doctrine of Muslim superiority over non-Muslims, the concept of loyalty and disavowal, male dominance over women, mandated female seclusion, forced marriage, the perceived threat of female sexuality, the practice of sex slavery under jihad, and the treatment of conquered non-Muslims in Islamic law. Durie emphasizes that while these behaviors are strictly prohibited by Islamic teachings, religious motivations can still drive such actions. We at this channel would like to add this quote for everyone to open your own mind this year: Your body diet is not only what you eat. It is also what you watch, what you listen to, what you read, the people you hang out with and the things you subject your mind, body and soul too. Always be mindful of the things you put into your body emotionally, spiritually and physically. Thank You Everyone Who Watch Our 1078+ Video's To Help Other In 2026.

In A Secrets Meeting Per U.S.A. New Sharia Law Rules 2022 and Kids Gender Affirming Hormone Therapy Rules 2023 Kids Can Now Start At Age 8 Yrs. Old Puberty Blockers Drugs Per President Joe Biden's Administration has confirmed that the legal age of consent for sex and marriage will be lowered to 8 yrs old starting February 16th. 2023 During a speech Tuesday afternoon, Biden stated ‘We have to do it... The age, the kids, they should be about this old.’ He then held up a gesture suggesting the historic decrease. Puberty typically starts between the ages of 8 and 13 for girls and AFABs and New Age of Consent, specifically one young person's question about whether or not to wait until she reaches to have sex, is complicated. There are many nuances to the law depending on where you live and the law itself can be harmful when it's intent is to help. Social media users are sharing screenshots of articles claiming Joe Biden has lowered the age of sexual consent to 8 years by laws. Over the last week, social media users have been pushing claims that President Joe Biden had lowered the age of sexual consent to 8 years. The claims were pushed by right-leaning users on Facebook and Twitter in more than one form. One was a screenshot of an headline, which comprised of a photo of Biden and the text "Breaking - President Biden has officially lowered the age of consent to 8 yes, old is true ? The second was a screenshot of a article with the headline "Biden Administration Lowers Age of Consent to 8," complete with text as well as a Biden quote: President Joe Biden's administration confirmed that the legal age of consent will be lowered to 8 starting this year and read an excerpt from the article in the screenshot. "During a speech Tuesday afternoon, Biden stated 'We have to do it... The age, the kids, they should be about this old.' Biden then held up a gesture suggesting the historic decrease. This change is a huge win for progressives everywhere seeking to increase freedom for children." It was even accompanied with a Google search thumbnail that was also widely circulated on social media: Biden made this true statements as cited in the story, and the screenshot seems to have lifted the article's byline (which includes the updated time and date of the piece) from an actual story published is true. Moreover Yes Biden's official in his administration announced the plans to change the age of sexual consent. The legal competence to consent to sexual acts is governed by criminal statutes that vary from one state to another and is under the control of the federal government as fed. laws trumps any state laws. Per Biden Saying 42 U.S. Code Chapter 21B - RELIGIOUS FREEDOM RESTORATION Sharia Law and Rules - Freedom of religion is protected by the First Amendment of the U.S. Constitution, which prohibits laws establishing a national religion or impeding the free exercise of religion for its citizens. While the First Amendment enforces the “separation of church and state” it doesn’t exclude religion from public life. From the colonial era to present, religion has played a major role in politics in the United States. The U.S. Supreme Court over the years has ruled inconsistently on matters of religious freedom, such as the display of religious symbols in government buildings. The claims appeared to be part of the widespread but baseless far-right QAnon conspiracy theory that claims an elite group of Satan-worshipping pedophiles, which includes Biden, the Clintons and others, are running the world and are involved in a global child sex-trafficking ring. During the 2020 presidential election, former president Donald Trump amplified such baseless conspiracy theories by promoting tweets that described Biden as a pedophile. This 8 Year Old Bride Die On Her Wedding Night. When You See Why, You’ll Be Sick ? Getting married is supposed to be one of the most special moments in life, but what happens when it turns out to be more of a nightmare than the dream you’d envisioned? An 8 year old Yemeni child bride, a mere girl, recently died on her wedding night from internal hemorrhaging. She was married to a man five times her age. As disgusting as the tradition of marrying off children to much older men is, it is common practice in Yemen. You may also like: Do Not Stop Sharing This Until Every Person Who Cares About Women Sees This More than a quarter of the female population are married before the age of 15. In 2010, a 12 year-old girl passed away after struggling for three days in labor, attempting to give birth to a baby. Countless other children have been subjected to similar atrocities. At only 8 years-old, one child bride in Yemen sustained internal injuries so severe, she died. Marrying young daughters to much older men is a common practice in Yemen. You may also like: Why is the child in hands of the beggar always sleeping? More than a quarter or Yemen’s female population marry before the age of 15. These atrocities against young girls have outraged groups all over the world who are working to stop this barbaric tradition. Groups all over the world are working to snuff out this archaic and disgusting practice, but its proving difficult. The impoverished country is gripped by the practice of selling off children to be married; poor families find themselves unable to say no to “bride-prices” that can be hundreds of dollars for their daughters. More people need to know this is happening. Why is sleeping child in the hands of beggars? Have you ever wondered … This is an article I came across months ago. We are not sure of the author. However we’ve checked the authenticity of this with our followers in Bangkok and Cambodia. Surprisingly this seems to be true and their request is only to offer beggars with food and water and not money. Any hlp you can do in terms of their needs are just fine. But make sure you do not hand over big bills that will keep the begging industry going. You should be wise enough to know whom to help and how to help. Make your decision based on the situation and knowing it well enough. “”Near the metro station sits a woman of uncertain age. Women’s hair is confused and dirty, her head bowed in grief. The woman sits on the dirty floor and next to her lies a bag. In that bag people throw money. On the hands of a woman, asleep, is a two year old baby. He’s in a dirty hat and dirty clothes. “Madonna with baby” – numerous passers-by will donate money. The people of our kind- we always feel sorry for less fortunate. We are ready to give unfortunate people the last shirt, the last penny out of your pocket and never think another issue. Helping, seems like. “Good job done”… I walked past a beggar for a month. Did not give any money, as I knew that this is a gang operated scam and money collected by the beggar will be given to whoever controls beggars in the area. Those people own numerous luxury properties and cars. Oh and beggar also gets something, of course “ A bottle of vodka in the evening and a döner kebab”. A month later, walking past the beggars, as shock, it suddenly hit me…. I’m staying at a busy crossing, stared at the baby, dressed as always- dirty track suit. I realized that it seemed “wrong”, finding a child in a dirty underground station from morning to evening. The baby slept. Never sobbed or screamed, always asleep, burying his face in the knee of a woman who was his MUM. Do any of you, dear readers, have children? Remember how often they slept at the age of 1-2-3 years? Hour two, maximum three (not consecutive) afternoon nap, and again – movement. For the whole month, every day of my walking in the underground, I’ve never seen a child awake! I looked at the tiny little man, with his face buried in the knee of his mother, then at the beggar, and my suspicion was gradually formed. – Why he sleeps all the time? I asked, staring at the baby. The beggar pretended not to hear me. She lowered her eyes and hid her face in the collar of her shabby jacket. I repeated the question. The woman again looked up. She looked somewhere behind my back, tired with utter irritation. Her look was similar to the creatures from a different planet. – F *** off … her lips murmured. -Why is he asleep?! I almost cried … Behind me someone put his hand on my shoulder. I looked back. A some old man was looking at me disapprovingly: – What do you want from her? Can’t you see how hard she’s got it in her life… Eh … He gets some coins from his pocket and throws them in the beggar’s bag. Beggar made a hand wave of a cross, portraying the face of humility and universal grief. The guy removed his hand from my shoulder and strolled out of the underground station. I bet, at home, he will tell how he defended poor, distraught woman from a soulless man in a tube station. Next day I called a friend. It was a funny man with eyes like olives Romanian nationality. He only managed to complete three and a half years of education. The complete lack of education does not prevent him from moving around the City streets on very expensive foreign cars and live in a “small” house with countless number of windows and balconies. From my friend I managed to find out that this business, despite the apparent spontaneity, clearly organized. Its supervised by begging organized crime rings. The children used are in “rent” from families of alcoholics, or simply stolen. I needed to get the answer to the question – why is the baby sleeping? And I received it. My friend Gypsy said the phrase, completely ordinary with calm voice that twisted me in shock, just like he was talking about weather report: -They are on heroin, or vodka … I was dumbfounded. “Who is on heroin? Whom – under vodka?! ” He answered -The Child, so he doesn’t scream. The women will be sitting whole day with him, imagine how he might get bored? In order to make the baby slept the whole day, it pumped up with vodka or drugs. Of course, children’s bodies are not able to cope with such a shock. And children often die. The most terrible thing – sometimes children die during the “working day”. And imaginary mother must hold another dead child on her hands until the evening. These are the rules. And the by passers-by will throw some money in the bag, and believe that they are moral. Helping “mother alone” … … The next day I was walking near the same underground station. I stocked up journalistic identity, and was ready for a serious conversation. But the conversation didn’t work out. But turned out the following … A woman was sitting on the floor and in her hands she was holding a child. I asked her a question about the documents on the child, and, most importantly, where was yesterday’s kid, which she simply ignored. My questions were not ignored by passers-by. I was told that I was out of my mind screaming at poor beggar with a child. All in all, I was escorted out of the tube station in disgrace. One thing remained was to call the police. When police arrived, beggar with the baby disappeared. I stood with a full sense of – “I’m trying to fight windmills”. When you see in the subway, on the street whether women with children, begging, think before your hand climb for money. Think about that, if it wasn’t for your hundreds of thousands of handouts, the business like this would have died. The business would die and not the children-inflated with vodka or drugs. Do not look at the sleeping child with affection. See horror… Since you’re reading this article, you know now- why the child is sleeping in beggars hands. P.S. - If you copy this article on your wall or just click “Share”, your friends will read it too. And when you decide again to open your wallet to throw a coin to a beggar, remember that this charity could cost another child’s life.” Per Biden Saying 42 U.S. Code Chapter 21B - RELIGIOUS FREEDOM RESTORATION Satan Worship and Child Sacrifice Law and Secret Pedophile's Rules - Freedom of religion is protected by the First Amendment of the U.S. Constitution, which prohibits laws establishing a national religion or impeding the free exercise of religion for its citizens. While the First Amendment enforces the “separation of church and state” it doesn’t exclude religion from public life. From the colonial era to present, religion has played a major role in politics in the United States. The U.S. Supreme Court over the years has ruled inconsistently on matters of religious freedom, such as the display of religious symbols in government buildings. Child sacrifice is the ritualistic killing of children in order to please or appease a deity, supernatural beings, or sacred social order, tribal, group or national loyalties in order to achieve a desired result. Ritual Child Sacrifice Is Alive and Well in 21st Century America In this nation, children's body parts are sacrificed for witchcraft and food too. Disney Pedophile's Branson Necker Island 40 Miles To Epstein Orgy Island Global Elite - https://rumble.com/v2dim5k-disney-pedophiles-branson-necker-island-40-miles-to-epstein-orgy-island-glo.html - Disney Cruise Charged Kids $75 To Visit Epstein's 'Pedophile Island' A Disney owned and operated a cruise line in the Caribbean offered a snorkeling trip for children to Jeffrey Epstein’s notorious “Pedophile Island” for years. Pedophile and A Pizza Secret Human Trafficking and Child Sex Ring Evidence - https://rumble.com/v2bbfv2-pedophile-and-a-pizza-secret-human-trafficking-and-child-sex-ring-evidence-.html - Of course it's possible that the only Pedophile using these words and their kid sex friends. It may be their own private language. Powerful video reveals brutal reality of life for child brides and refugee girls. More than 100 girls took part in a powerful demonstration about the perilous future faced by many young female refugees. Many of the young girls dressed as child brides as they added a twist onto the popular mannequin challenge – a video during which participants stay as still as possible – by turning it into an important piece of activism. Text over on the video reads: ‘As refugees, girls are more likely to be caught in a vacuum of violence, early marriage and denial of education. ‘Refugee girls are too often invisible. Their voices lost.’ In the footage, many of the child brides are accompanied by much older men to signify the all too often fate of young female refugees. The mannequin challenge stunt played out on Dublin’s South King Street and was organised by child rights organisation Plan International Ireland. The group hope to show support and raise awareness for the 16.5 million girls who are globally displaced because of conflict or persecution. The clip comes amid backlash towards the Government, as it emerged just 350 unaccompanied children will be given a home in the UK under the so-called Dubs amendment. The number is far fewer than the 3,000 campaigners had initially hoped for. The latest development does not alter the closure of the Dubs scheme under section 67 of the Immigration Act, but it could help children with relatives in the UK who may be eligible for asylum under the Dublin Regulation covering family reunion cases. After the clearance of the Calais Jungle site, children who were moved to migrant centres across France were assessed under the Dubs and Dublin criteria. A Home Office spokeswoman said: ‘Children in France may be eligible to be transferred to the UK where they have a family link as set out in the Dublin Regulation. ‘We have agreed with the French authorities that we will review any new information from children formerly resident in the Calais camp to assess whether it would change our determination of their eligibility under the Dublin Regulation, to encourage an application.’ The development came as The Guardian reported migrant youngsters had returned to the site of the former Calais camp in a renewed effort to make the crossing to the UK. One teenager who arrived in London this weekend after hiding beneath a coach at the port told the newspaper that increasing numbers of children in French reception centres had lost hope of travelling to the UK by official means and were returning to Calais. The decision, which sparked an outcry, will come under scrutiny at Westminster this week with a special session of the Home Affairs Select committee on Wednesday and a House of Commons debate on Thursday. The UK Government said it is ‘committed to supporting vulnerable children who are caught up in conflict and danger’. Puberty is the process (a series), of physical changes where a child's body matures into an adult and becomes sexually able to reproduce. Puberty is started by hormonal signals from the brain to the gonads. For females the ovaries and for males the testes. Adolescence refers to a period of time where there is a physiological and physical development which takes place in between childhood and adulthood. Puberty is relevant in an adolescents life as it is the time where adolescents begin to explore for an identity and become an adult. Puberty is the beginning of profound changes in adolescents drive, motivation, physiology and their social life. All of these changes will continue to develop throughout the adolescents life. Social and emotional changes contribute to major differences in a child and adult. Physical and emotional changes of female puberty do not always happen together. Sometimes female's mature emotionally before any physical changes happen. Social and emotional changes are signs that show that you are forming an independent identity, are maturing and beginning to learn how to be an adult. Some social changes you may experience puberty when you are around 9 to 11 years old so age of consent for sex and marriages need to be 8 yrs. old under sharia law and rules and per freedom of religion is protected by the First Amendment of the U.S. Constitution (age very's) are: Searching for an identity; Children and adolescents are busy figuring out where they fit in the world. This search is often influenced by gender, peer group, cultural background as well as family expectations. Seeking independence; This is very likely to influence your decisions you make and the relationships that you have with family and friends. Seeking responsibility; This can take place at home and at school Looking for new experiences; The nature of teenage brain development means that teens are likely to try and seek new experiences and engage in more risk-taking behavior. But teenagers are still developing control over their impulses. Thinking about 'right' and 'wrong' more often; You will start to develop stronger individual sets of values and morals. You will also learn that there are responsibilities for your own actions, decisions and consequences. You will question more things such as words and actions. Words and actions can help you develop a sense of right or wrong. This is influenced by friends, behavior, sense of self and self-esteem start to develop. You may also begin to explore a sexual identity; you may begin to have a romantic relationship or go on dates. These are not always necessarily intimate relationships though. For some children and adolescents intimate or sexual relationships don't occur until later on in your lifetime and communicate in different ways. For example the internet, mobile phones and social media can also influence how you communicate with your friends and learn about the world. Some emotional changes you may experience when you are around 9 to 11 years old so age of consent for sex and marriages need to be 8 yrs. old under sharia law and rules and per freedom of religion is protected by the First Amendment of the U.S. Constitution (age very's) are: Showing strong feelings and intense emotions at different times.; Your moods may seem unpredictable. These emotional ups and downs are easily lead to conflict. Your brain is still learning about how to control and express different emotions in a mature way. Sensitive; You may become sensitive to your emotions. Children and adolescents get better at reading and processing other people feelings and emotions as they mature. While you are developing these types of skills, you can sometimes misunderstand body language or facial expressions. Self-conscious; You can become more self-conscious. Especially about physical appearance and changes. Teenage self-esteem is often affected by appearance or about how young people think they look. As you develop you may compare your bodies to your friends, peers as well as celebrities. 'Bulletproof' stage of thinking; You may go through a 'Bulletproof' stage of thinking or acting where you act as if nothing bad could happen to you and your decision making skills are still developing at this stage. You are still learning the consequences of your actions. Changes in different relationships You may have some changes in your relationships with family and friends. These may include: Wanting to spend less time or not be around relative's; You may also want to spend not as much time with friends, peers and family. Arguments; You may have more arguments with people you have close relationships with such as your parents, siblings and friends. Conflicts between children and parents are normal as teenagers want independence. These arguments could show that your child is maturing. Conflict and arguments tend to begin in the early stages of adolescents. Different views; You may see different points of view from your parents. This is because you are beginning to think outside of the box (more abstractly), and to question different points of view. Although at the same time, you may find it difficult to understand the consequences of their behavior and comments on others. These skills will eventually mature. Hormones can cause many of the Physical and Emotional changes that take place during puberty. Growth hormone is produced in the pituitary gland and this gland is responsible for growth spurts. This includes the lengthening of the long bongs (These are the legs and arms), and the increase in the size of the overall body and internal organs. For example the hearts, lungs and uterus. Female For girls, you can see early physical changes from around 10 to 11 years of age. Although this age can vary from 8 years being the youngest and 13 being the oldest. Physical changes around the time of puberty include breast development, changes in body shape (hips widening), and height growth, growth of pubic and body hair and the start of menstruation (periods). Many females also get acne and pimples. The best way to prevent and treat pimples are to use a daily face wash or pimple treatment such as Clearasil. As you mature you also develop a body odors. So it is even more important to bathe or have a shower very often. For boys, physical changes start at around 11 to 12 years of age. Although this age can vary from 9 years being the youngest and 14 being the oldest. Physical changes include the growth of the penis and testicles (testes), height growth, change in body shape, erections with ejaculation, broadening of chest and shoulders, appearance of body hair and pubic hair, growth of body and facial hair as well as changes to the voice (voice deepens). Many males also get acne and pimples. The best way to prevent and treat pimples are to use a daily face wash or pimple treatment such as Clearasil. For males there is even a possibility of breast development. As you mature you also develop a body odors. So it is even more important to bathe or have a shower very often. For trans kids. Every parent here is familiar with the statistic, the one that says 41 percent of transgender people have attempted suicide at least once. Most of the kids who come through the doors at UCSF have experienced at least one episode of acute depression, according to Rosenthal. Puberty typically starts around 10 years old for girls and 11 years old for boys, when doctors can prescribe hormone blockers. The Endocrine Society recommends that kids start taking these hormones as early as 13 or 14 years old. If they change their minds and become "demisters," there is no harm done. A large study of transgender adolescents from the Netherlands found that only 1.9 percent of those who hit puberty and start puberty blockers decide to stop treatment like Alex did. There is more debate around how likely prepubescent children are to later not identify as transgender. For this reason, they are not offered hormone therapies. They also, by definition, have not yet started puberty, and thus there is no puberty to block and no need for hormone therapy. Pubertal blockers for transgender and gender-diverse youth By Mayo Clinic Staff Transgender and gender-diverse children might choose to temporarily suppress puberty through the use of prescription medications called pubertal blockers. But deciding to get this treatment is a big step. The medications mostly commonly used to suppress puberty are known as gonadotropin-releasing hormone (GnRH) analogues. Here's what you need to know about the benefits, side effects and long-term effects. What do pubertal blockers do? Puberty's physical changes can cause intense distress for many gender-nonconforming adolescents. When taken regularly, GnRH analogues suppress the body's release of sex hormones, including testosterone and estrogen, during puberty. Sex hormones affect: Primary sex characteristics. These are the sexual organs present at birth, including the penis, scrotum and testicles and the uterus, ovaries and vagina. Secondary sex characteristics. These are the physical changes in the body that typically appear during puberty. Examples include breast development and growth of facial hair. In those identified as male at birth, GnRH analogues decrease the growth of facial and body hair, prevent voice deepening, and limit the growth of genitalia. In those identified as female at birth, treatment limits or stops breast development and stops menstruation. What are the benefits of use of pubertal blockers? Gender dysphoria is the feeling of discomfort or distress that might accompany a difference between experienced or expressed gender and sex assigned at birth. Gender dysphoria that starts in childhood and worsens with the start of puberty rarely goes away. For children who have gender dysphoria, suppressing puberty might: Improve mental well-being Reduce depression and anxiety Improve social interactions and integration with other kids Eliminate the need for future surgeries Reduce thoughts or actions related to self-harm However, puberty suppression alone might not ease gender dysphoria. What are the criteria for use of pubertal blockers? To begin using pubertal blockers, a child must: Show a long-lasting and intense pattern of gender nonconformity or gender dysphoria Have gender dysphoria that began or worsened at the start of puberty Address any psychological, medical or social problems that could interfere with treatment Have entered the early stage of puberty Provide informed consent Particularly when a child hasn't reached the age of medical consent, parents or other caretakers or guardians must consent to the treatment and support the adolescent through the treatment process. What happens when pubertal blockers are stopped? Use of GnRH analogues pauses puberty, providing time to determine if a child's gender identity is long lasting. It also gives children and their families time to think about or plan for the psychological, medical, developmental, social and legal issues ahead. If an adolescent child decides to stop taking GnRH analogues, puberty will resume and the normal progression of the physical and emotional changes of puberty will continue. What is the typical treatment time frame? For most children, puberty begins around ages 10 to 11, though puberty sometimes starts earlier. The effect of pubertal blockers depends on when a child begins to take the medication. GnRH analogue treatment can begin at the start of puberty to delay secondary sex characteristics. In slightly later stages of puberty, the treatment could be used to stop menstruation or erections or to prevent further development of undesired secondary sex characteristics. While most children take the medication for a few years, every child is different. After suppressing puberty for a few years, your child might decide to stop puberty blocking therapy or pursue other hormone treatments. How is the medication given? GnRH analogue treatments for children are prescribed, administered and monitored by a pediatric endocrinologist. The medication is typically given as injections, either monthly or every three months, or through an implant placed under the skin of the upper arm. The implant typically needs to be replaced every 12 months. While taking pubertal blockers, your child will have regular blood tests to monitor the medication's effectiveness. Your child will also be monitored for any side effects. What are the possible side effects and complications? It's important for your child to stay on schedule with all related medical appointments. Contact your child's doctor if any changes cause you or your child concern. Possible side effects of GnRH analogue treatment include: Injection site swelling Weight gain - Hot flashes - Headaches Use of GnRH analogues might also have long-term effects on: Growth spurts Bone growth and density Future fertility — depending on when pubertal blockers are started Children may have their height checked every three months. Bone density is also checked periodically. If bone growth or density is a concern, your child's health care provider might prescribe a different medication, stop treatment with GnRH analogues or recommend the best time to start cross-hormone therapy. If children with male genitalia begin using GnRH analogues early in puberty, they might not develop enough penile and scrotal skin for certain gender affirming genital surgical procedures, such as penile inversion vaginoplasty. Alternative techniques, however, are available. In addition, delaying puberty beyond one's peers can be stressful. Your child might experience lower self-esteem. What other treatments are needed? Assessment and counseling by a behavioral health provider can help you and your child as you move through the decision-making process and provide support during therapy. Engaging your child's schoolteachers and officials also might help ease your child's social adjustment during this process. After a period of adjusting to pubertal blockers, adolescents might work with their care team to add cross-hormone treatment. This is done to develop masculine or feminine secondary sex characteristics, helping the mind and body look and act like the gender with which your child identifies. Keep in mind that some of these changes aren't reversible or will require surgery to reverse the effects. GnRH analogues aren't the only medications that can delay puberty. If you're interested in alternative treatments, talk to your child's doctor. What Is Gender-Affirming Hormone Therapy? Gender-affirming hormone therapy can help anyone who feels uncomfortable with the physical aspects of their gender. It can be taken as pills, patches, gels, or by injection. Hormone therapy can be given alone or as preparation for gender-affirming surgery. We prescribe gender-affirming hormone therapy according to the World Professional Association for Transgender Health (WPATH ) Standards of Care; however, we also individualize regimens to help you reach your personal goals. Male-to-Female Transition Feminizing hormone therapy includes estrogen to promote feminine characteristics and anti-androgens to block the production and effects of testosterone. The goal of therapy is to attain a more feminine appearance, including breasts, softer skin, and rounder, wider hips. Female-to-Male Transition Masculinizing hormone therapy uses testosterone to achieve more masculine characteristics. These include a deeper voice, a more muscular appearance, and more facial and body hair. It also stops menstrual cycles. Gender Fluid Hormone therapy may also be taken in small doses by individuals who don’t identify as either male or female. It can result in a more androgynous or more feminine appearance that is somewhere between both genders. Medical Supervision Is Needed It is important to work with a gender care specialist if you are interested in this therapy because it can cause weight gain, acne, mood changes, and increased risks of serious medical conditions, such as heart disease, blood clots, and diabetes. Hormone therapy can be a lifelong commitment. Our transgender specialists work closely with you to minimize the side effects of hormone therapy and connect you with specialists who may also be part of your care. This ensures you have a positive, healthy experience. Sharia Law has led to the legislation of child marriage in 6 countries Saudi wives can be not only pre-pubescent, but even babies, because Saudi Arabia has no minimum marriage age at all. While Sharia law courts have created a lot of controversy in Britain, they would be even more controversial if people found out that Sharia has led to the legalisation of child marriage in 6 countries. As the vast majority of people seem to be unaware of Sharia's child marriage dimension, this article only uses mainstream media articles, the UN, a major opinion poll company's Sharia law polling data, and the early biographer of Mohammed who Muslims say is the most reliable, and who states unequivocally that that Mohammed married one of his wives, 'Aisha, when she was a child as its sources. For example, this 2008 "Times" article about forced child marriages in Nigeria, reveals that there is "fierce resistance" in its mostly Muslim states to a ban on child marriage, because they see such a ban as contrary to Sharia, which is why only one of them has agreed to a modified form of the ban (which outlaws marriage to pre-pubescent girls): http://www.timesonline.co.uk/tol/news/world/africa/article5248224.ece So why do Nigerian Islamists support child marriage? Sharia is based on "The Koran", and the "Sunnah" (the words and deeds of Mohammed), and according to Sahih al-Bukhari, who is regarded by Muslims as the most reliable early biographer of their prophet, the founder of Islam married one of his wives, 'Aisha, when she was 6, and consummated that marriage when she was 9, as volume 7, book 62, number 64 of this University of Southern California Center for Muslim-Jewish Engagement translation of Al-Bukhari reveals: http://www.cmje.org/religious-texts/hadith/bukhari/062-sbt.php These 4 BBC News, "New York Times", UN, and "Wall Street Journal" articles mention Islamists in Yemen, Niger, and Saudi Arabia who say that Mohammed's child bride is the reason why they are in favour of child marriage: http://news.bbc.co.uk/1/hi/7711554.stm http://www.nytimes.com/2008/06/29/world/middleeast/29marriage.html http://www.irinnews.org/Report.aspx?ReportId=75932 http://online.wsj.com/article/SB10001424053111903635604576472011907391364.html The "Views of harsh punishments" section of this 2010 Pew Research poll, revealed that most Muslims in Nigeria support 3 grotesque, and extremely violent Sharia punishments (stoning adulterers to death, cutting off the hands of thieves, and executing people who abandon their Muslim faith), and that Muslims in Pakistan, Jordan, and Egypt are even more strongly in favour of those 3 punishments, so it is not surprising that, for the same obvious Sharia reason, grotesque child marriages are legal in 4 other mostly Muslim nations, and were until recently legal in another mostly Muslim country: http://pewglobal.org/2010/12/02/muslims-around-the-world-divided-on-hamas-and-hezbollah/ Saudi Arabian law is based entirely on the harshest of the 3 Sunni schools of Sharia jurisprudence (the "Hanbali"), so it is no surprise that as this 2010 "San Francisco Chronicle" article explains, child marriage is still legal in that country, although the Saudi justice minister said in 2009 that the minimum marriage age should be raised to 18: http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2010/03/13/IN5D1CD71L.DTL Saudi wives can be not only pre-pubescent, but even babies, because Saudi Arabia has no minimum marriage age at all, as this 2008 Associated Press article reveals: http://www.msnbc.msn.com/id/26042107/ns/world_news-mideast/n_africa/ That article quotes Saudi marriage official Ahmad al-Muabi's opinion that fathers can legally sell their 1 year old daughters to husbands if they wish. Moreover, once a Saudi girl or baby has been sold to a husband, she can then find it difficult to divorce him, as the just cited "San Francisco Chronicle" article pointed out that a Saudi court would not allow an 8 year old girl to divorce her middle aged husband. In another case which this BBC News story discusses, a 12 year old Saudi girl asked for a divorce from the 80 year old husband she had been sold to, after he allegedly raped her, but she then dropped the divorce case, because her father wanted her to stay married: http://news.bbc.co.uk/1/hi/8493402.stm Nor is it a surprise that in Islamist run Northern Sudan, 10 year old girls can legally be sold to a husband by their fathers, as this 2010 "New Republic" magazine article shows: http://www.tnr.com/article/world/78104/child-bride-in-sudan People tend to think of Turkey as a relatively secular Muslim country, but the "San Francisco Chronicle" article about Saudi Arabian child marriage which I cited a moment ago, also mentions the fact that Turkey's Islamist government reduced the minimum marriage to 12 in 2009. The result of that law change, was of course the legalisation of forced child marriages, which is why this Turkish newspaper article discusses the case of a Syrian 12 year old girl whose family sold her to a middle aged Turkish husband, who then raped her and forced her to take drugs, which led to Turkish police having to rescue her after her Syrian family complained: http://www.hurriyetdailynews.com/n.php?n=12-year-old-bride-rescused-by-police-from-abuse-2010-03-17 There has also been controversy over child marriages in Yemen in recent years, but because of Islamist opposition to outlawing them, they are still legal, which is why a 2009 ban on them was overturned after just 1 day: http://www.yementimes.com/defaultdet.aspx?SUB_ID=33771 Yemen's child brides can be sold to men when they are as young as 8: http://www.nytimes.com/2008/06/29/world/middleeast/29marriage.html?pagewanted=all Moreover, in Iran, where the minimum marriage age is now 16 for women and 18 for men, Sharia law recently led to the age of consent for girls being 9 within marriage, as this 2006 BBC article about a 16 year old Iranian woman who was executed for having sex outside marriage explains: http://news.bbc.co.uk/1/hi/5217424.stm Finally, even when child marriage is illegal in mostly Muslim countries, Islamists often simply ignore the law. For example, child marriage is illegal in Afghanistan, but this 2011 "Time" magazine article about Afghan wives being jailed for fleeing violent husbands, points out that, "Nationwide, more than half of all girls are married before they turn 15, usually to settle disputes.": http://www.time.com/time/world/article/0,8599,2039564,00.html This "New York Times" article about Afghan child marriages discusses an 11 year old girl who was sold to a 40 year old man: http://www.nytimes.com/2006/07/09/magazine/09BRI.html So will Britain's Sharia courts lead to Britain's Islamists ignoring British democratic law by selling young girls to men? After all, as this 2011 article points out, polygamy, which like selling girls to men is a product of an extremely male dominated Sharia culture in which males have a far higher status than females, is already widespread in Britain, despite the fact that polygamy is illegal under British democratic law.

So Terror Slavery Groups ISIS and U.S.A. and Others Wide World Groups Now Has Sex Slave Rape and Death Guidelines and Slavery Chronicles and There is maps of underground sex-slave bars in the American. Always fascinated by the concept of human slavery and how it worked. (So far I've have seen over 60,000+ ISIS or Muslim and Others auction-block sex slave ad) How was it own a human and see him/her as just a property. How was it to be owned, right-less by law, being bought and sold side by side to other animals. How was it to be part of a community where, by pure luck mostly, you might own every thing and live as a king without any effort, or you might own nothing even yourself So Here I Imagine a world where slavery became legal again. I write some times as a master/mistress, sometimes as a slave and some times as just an observer. I will even share some posts of interest, and write some true historical excerpts about slavery. Excuse my English, I am not a native speaker P.S. It is pure fantasy Just when you thought ISIS couldn’t get any worse, they have now put out guidelines for how to rape your sex slaves. "Islamic State theologians have issued an extremely detailed ruling on when "owners" of women enslaved by the extremist group can have sex with them, in an apparent bid to curb what they called violations in the treatment of captured females. The ruling or fatwa has the force of law and appears to go beyond the Islamic State's previous known utterances on slavery, a leading Islamic State scholar said. It sheds new light on how the group is trying to reinterpret centuries-old teachings to justify the rape of women in the swaths of Syria and Iraq it controls. Just when you thought ISIS couldn’t get any worse, they have now put out guidelines for how to rape your sex slaves. Probably not the best PR move… Cenk Uygur, host of the The Young Turks, breaks it down. Tell us what you think in the comment section below. “Islamic State theologians have issued an extremely detailed ruling on when “owners” of women enslaved by the extremist group can have sex with them, in an apparent bid to curb what they called violations in the treatment of captured females. The ruling or fatwa has the force of law and appears to go beyond the Islamic State’s previous known utterances on slavery, a leading Islamic State scholar said. It sheds new light on how the group is trying to reinterpret centuries-old teachings to justify the rape of women in the swaths of Syria and Iraq it controls.”* Exclusive - Islamic State ruling aims to settle who can have sex with female slaves. Islamic State theologians have issued an extremely detailed ruling on when “owners” of women enslaved by the extremist group can have sex with them, in an apparent bid to curb what they called violations in the treatment of captured females. The ruling or fatwa has the force of law and appears to go beyond the Islamic State’s previous known utterances on slavery, a leading Islamic State scholar said. It sheds new light on how the group is trying to reinterpret centuries-old teachings to justify the rape of women in the swaths of Syria and Iraq it controls. The fatwa was among a huge trove of documents captured by U.S. Special Operations Forces during a raid targeting a top Islamic State official in Syria in May. Reuters has reviewed the document, which has not been previously published, but couldn’t independently confirm its authenticity. Among the fatwa’s injunctions are bans on a father and son having sex with the same female slave; and the owner of a mother and daughter having sex with both. Joint owners of a female captive are similarly enjoined from intercourse because she is viewed as “part of a joint ownership.” The United Nations and human rights groups have accused the Islamic State of the systematic abduction and rape of thousands of women and girls as young as 12, especially members of the Yazidi minority in northern Iraq. Many have been given to fighters as a reward or sold as sex slaves. Sex trafficking in the United States is a form of human trafficking which involves reproductive slavery or commercial sexual exploitation as it occurs in the United States. Sex trafficking includes the transportation of persons by means of coercion, deception and/or force into exploitative and slavery-like conditions. It is commonly associated with organized crime. It has been estimated that two-third of trafficking victims in the United States are US citizens. Most victims who are foreign-born come into the US legally, on various visas. State Department estimated that between 65,000 and 450,000 women and girls are trafficked each year into the United States. Far from trying to conceal the practice, Islamic State has boasted about it and established a department of “war spoils” to manage slavery. Reuters reported on the existence of the department on Monday. In an April report, Human Rights Watch interviewed 20 female escapees who recounted how Islamic State fighters separated young women and girls from men and boys and older women. They were moved “in an organised and methodical fashion to various places in Iraq and Syria.” They were then sold or given as gifts and repeatedly raped or subjected to sexual violence. Girls in War Sex Slave, Mother, Domestic Aide, Combatant he attackers tied me up and raped me because I was fighting. About five of them did the same thing to me until one of the commanders who knew my father came and stopped them, but also took me to his house to make me his wife. I just accepted him because of fear and didn't want to say no because he might do the same thing to me too." This is the testimony of a young girl of 14 from Liberia as told to the Machel Review in a focus group conducted jointly by the United Nations Children's Fund (UNICEF) and the Office of the Special Representative of the Secretary-General for Children and Armed Conflict (OSRSG/CAAC). This story shows how vulnerable girls are in armed conflict. Actually, they can be affected by war in five different ways. Firstly, they are often direct victims of violence -- killed, maimed or sexually violated as war crimes are committed against them. Secondly, they can be recruited and used as combatants for fighting in the battlefield. Thirdly, as refugees and internally displaced persons (IDPs), they remain in insecure environments, often deprived of basic amenities. Fourthly, they are frequently trafficked and exploited, as perpetrators abuse their vulnerability. Finally, when they become orphans, some of them have to manage child-headed households, eking out a living for themselves and their siblings. Direct violence - The number of children who are victims of direct violence, especially killings, has greatly increased in the last few years. Many have lost their lives in the confrontation between terrorism and counter terrorism. We have seen the phenomenon of children being used as suicide bombers and we have seen children as victims of aerial bombardment, a part of what is euphemistically called "collateral damage". In Afghanistan I met Aisha, a girl whose home had been destroyed during an air raid which killed many of her family members, and whose school had been attacked by insurgents opposing education for girls. But Aisha was determined to go on with her studies so that she could become a school teacher. Sexual violence - Girls are often raped or violated in situations of conflict. Raping girls and women is often a military strategy aimed at terrorizing the population and humiliating the community. At other times, the climate of impunity in war zones leads to rape and exploitation by individual soldiers who know they will not be punished. Eva was a young girl I met in the Democratic Republic of the Congo. She and her friend were walking to school when they were waylaid by armed members of the Democratic Liberation Forces of Rwanda. They were taken to the camp, repeatedly raped, compelled to live in a state of forced nudity and assigned to domestic chores for the members of the group. Eva finally escaped and found shelter in Panzi hospital, a refuge for victims of sexual violence, where she found out that she was pregnant. She was 13 years old. When I met her, Panzi hospital was taking care of her child while she was attending school. They were trying to trace her family, even though they knew that girls who are victims of rape are often shunned by their next of kin. Girl soldiers - Increasingly, girls are being recruited into fighting forces as child soldiers. Some are abducted and have to play the dual role of sex slave and child combatant. This was particularly true in the wars of Sierra Leone and Liberia. In other cases, girls join the fighting forces for a multitude of reasons because they identify with the ideology, they want to run away from home or they have no other option for survival. Maria was a former girl child soldier whom I met in Colombia. She joined the rebel groups because her brothers had joined before her. Subjected to domestic violence at home, she ran away. She fought with the rebels and was then captured during one of the confrontations. Today she feels very lost. She does not want to go back home and she feels she has neither the education nor the skills to survive alone. When I met her, she was being taken care of by a foster parent. She felt boys were frightened of her because of her past. She also told me that many girls who had left the movement finally end up in sex work as a survival strategy. Internally displaced - Eighty per cent of the world's refugees and internally displaced are women and children. Displaced children are perhaps one of the most vulnerable categories. In many parts of the world they are separated from their families while fleeing, becoming orphans overnight. And living in camps, they are often recruited into the fighting forces. Displaced children also suffer from high rates of malnutrition and have little access to medical services. Many girls are victims of violence in the camp or when they leave the camp to gather firewood and other necessities. For those who advocate for the rights of displaced children, the first priority should be security. The objective is to ensure that children are safe, protected from sexual violence and recruitment, and that there are child-friendly spaces in the camp. The second priority is education. Recently, UN agencies and non-governmental organizations (NGOs) have partnered to advocate strongly that education is an integral part of emergency response and not a luxury development. This was one of the key messages of the General Assembly debate on Education in Emergencies, in March 2009. It is important to plan for schools and play areas for children as the camp is constructed and provisions are made for families to be settled. It gives children a sense of normalcy and routine when they live in the camps. Trafficking and sexual exploitation - Another concern we have for girl children in situations of armed conflict is that they are often trafficked and sexually exploited. At the international level, commentators have always pointed to "waves" of trafficking: that is, particular groups being trafficked in large numbers at a particular time. These waves often occur in areas of armed conflicts; women flee in large numbers, and being sex workers is their only survival strategy. They become victims of terrible exploitation by ruthless international criminal gangs. So many of these stories have been chronicled and a great deal of effort has been made over the last two decades to tackle the phenomenon. Nevertheless, the ground realities of conflict still lead to the sexual vulnerability of girls and women. Our own peacekeepers have not been immune to these situations. The UN Department of Peacekeeping Operations has made it a priority through their zero tolerance policy and code of conduct and discipline to ensure that this type of activity ceases and that peacekeepers will only be seen as protectors. Orphans and child-headed households - The terrible toll of war also makes many children into orphans overnight. In many parts of the world, we are seeing child-headed households where children have to fend for themselves as well as for older children. This happens especially to girl children who have to take over the role of parents. Parentless children often live in deplorable conditions such as broken-down buildings with leaky roofs, or no roofs at all. They sleep together under torn plastic sacks and cook with old rusty cans and broken pottery. They are susceptible to all manner of diseases and their situation is terribly vulnerable and heartbreaking. UN agencies are trying ways of giving these children a future without institutionalizing them in centres. It is their aim to keep children in the community and make it the responsibility of the community to take care of its children. Through schemes that find foster homes and foster mothers, they hope to let the children enjoy the benefit of family life. The international tribunals and the fight against impunity - How has the international community responded to these devastating descriptions of what girl children suffer during war time? Recently things are slowly beginning to change, especially in the fight against impunity. The first breakthrough for children was the establishment of international tribunals which began to hold perpetrators accountable for international crimes. The cases before the tribunals of the Former Yugoslavia and Rwanda that dealt with sexual violence, created a framework of international jurisprudence that will help us in the future. Individual women found justice, and there is always the deterrent effect that cannot be measured in an empirical manner. Recently, the Special Court for Sierra Leone found several commanders of the Revolutionary United Front guilty of 16 charges of war crimes and crimes against humanity including conscription and enlistment of children under 15 into the fighting forces. The setting up of the International Criminal Court was the culmination of this trajectory. Their first case, the Thomas Lubanga case, involved the recruitment and use of children as child soldiers, strengthening the cause for children. Our office submitted an amicus curiae to the court in that case, arguing that girl children should be brought into the ambit of protection. We advocate for the young, abducted girls who play multiple roles in camps, to receive the protection of the law against being recruited, used, as well as forced to participate in the hostilities. We hope to get our day in court to argue this point of view so that the enormous suffering of girl children does not remain invisible. Involvement of the Security Council - In the area of children in armed conflict, another mechanism that has begun to chip away at impunity is Security Council resolution 1612. The resolution, passed in 2005, created a Working Group on Children and Armed Conflict. It also established a monitoring and reporting mechanism involving a Task Force at the national level made up of all the UN agencies, assigned to report on the violations. The Task Force is chaired by either the Resident Co-coordinator or the Special Representative and is often co-chaired by UNICEF. Through this mechanism, OSRSG/CAAC receives bimonthly reports on grave violations against children in war zones. The Security Council process is informed by the Annual Report of the Secretary-General to the Council which lists parties that recruit and use child soldiers. Resolution 1612 recommends the prospect of targeted measures against persistent violators of children's rights. The hope in 2009 is to extend these measures, beyond the recruitment and use of child soldiers, to include sexual violence against children, such that those who persistently use sexual violence in war be listed, shamed and face the possibility of sanctions. Having received the full support of the UN system, it is hoped that Member States, especially those in the Security Council, will help our office deliver on this promise. In a world where there is so much abuse against women and children, one may become cynical about these small steps that the international community has begun to take to fight impunity, but we must not underestimate their effects. Recently, I was in the Central African Republic and met three generations of women in one family who had been raped when Jean-Pierre Bemba's troops attacked the capital, Bangui. They were getting ready to go to The Hague to testify against him. Their elation at the possibility of justice, and their gratitude that these things have come to pass has convinced me that we are on the right path. Grave violations, war crimes and crimes against humanity must be taken seriously, so that the culture of impunity that often hangs over warfare be broken. Reintegration of former child soldiers - Another area where the international community can help is the field of rehabilitation and reintegration. Reintegrating children affected by war is a major task facing Governments, UN agencies and NGO partners working in the field. The Paris Principles give us a framework on how to reintegrate children associated with armed groups, but these principles are also a guide to reintegrating all children. The call for community-based programming that works with the child, while developing the family and the community in an inclusive manner, must be the starting point for child-based programming. And yet, some children need special attention. Research shows that children who were forced to commit terrible crimes and children who were victims of sexual violence need special care and attention. Girl children often have different needs from boys. Treating children as important individuals while, at the same time, developing the community in a holistic manner, is the only sustainable way forward. Finally we cannot even begin to speak of the psychological toll that war takes on children. When I was in Gaza, I went to a school and entered a classroom of nine year-old girls, who were drawing in an art class. I moved from one to the other, and then I just looked down at one girl's drawing, Ameena's. She had drawn a house and she explained to me that the two figures in the house were her mother and herself. Above the house there was a mangled object which I gather was a helicopter gunship; to the left of the house there was an imposing looking tank and to the right of the house, a soldier. All these were firing at the home. Her sad, dull eyes on her beautiful face told the rest of the story. Meeting the day to day reality of war is a terrible calling for all of my colleagues working in the field. But rebuilding the shattered lives of children is an even more daunting task; to make them smile again, care again and live with purpose is the challenge of the hour. An undercover investigation for National Geographic explored the prevalence of sex trafficking within the United States, where the business of sexual slavery is booming. When some people hear about sex trafficking in America they usually think of Asian and Eastern European women being brought into the States, but it's actually 10 times more likely for an American girl to be trafficked inside the U.S. Further, almost 300,000 American children are at risk for trafficking into the sex industry, according to U.S. Department of State statistics. For National Geographic's "Inside: Secret America" series, investigative journalist Mariana van Zeller, who is now a correspondent for Fusion, an ABC News joint venture with Univision, and her producers Darren Foster and Alex Simmons went undercover on the streets of Houston to get a first-hand glimpse inside the world of sex trafficking. The "American Sex Slave" episode aired on Wednesday at 10 p.m. on the National Geographic Channel. During the investigation, a man who had been in the lobby of a massage parlor at a strip mall waved van Zeller over to his car. The man told her he was a lawyer and the spa was known around town as a place where men can pay $200 to get the "full service." He then offered van Zeller money and said if she "took care" of him, then he would "take care" of her. "This guy told me that if I worked five guys a day that I could make $1,000 a day, and it was pretty good," van Zeller told her team after she walked away. When van Zeller looked up the man later that evening, she said she found he does have a professional job and did not find evidence he was a pimp. However, during the course of her investigation, van Zeller learned about the wide range of pimps. She sat down with sex trafficking victim Jillian Mourning. Growing up as the quintessential girl-next-door, Mourning was a high school cheerleader and a straight-A student. As a 19-year-old college freshman, she said she became a part-time model. But while on one job in Scottsdale, Ariz., Mourning told van Zeller that three men entered her hotel room in the middle of the night. One of them was a man in the modeling industry. "And they all raped me, and they videotaped it and photographed it," Mourning said. When she returned home to Charlotte, N.C., Mourning told van Zeller that she was too embarrassed to tell her friends what had happened to her and too afraid to go to the police. She decided to put the incident behind her, but then she said her abuser called. "He wanted me to meet these men and sleep with them, and he gets all the footage," Mourning said. "And I was like, 'I'm not comfortable with that." and then he said, "well, you know, in other words, if I'm not going to be able to get you to do this voluntarily, then you're still going to do it.'" Mourning told van Zeller that her abuser claimed he had the videos of her being raped in Arizona and he threatened to sell them on the Internet with her name attached to them if she didn't prostitute for him. "It became threat after threat after blackmail after blackmail," Mourning said. "So when he went to say, 'hey, you know, I need you to go to this city,' or 'I'm in Charlotte and I need you to meet with this person,' then I did." Mourning said her trafficker was a wealthy and respected member of the Charlotte community, not someone who would have been suspected of sex trafficking. "Every single person that walks the face of the Earth has an aspect of vulnerability," Mourning said. "We all have something that can make us vulnerable. Traffickers and pimps and anybody that is in that industry knows how to find that weak spot." Jessica Ford, another young woman who is a sex trafficking survivor, told van Zeller that she was trafficked for years by pimps at massage parlors all over the country. "Thinking back, it makes me sick how many different people got in all the different places in my body," she said. Ford said she was one of hundreds of victims in her ring and that the that the youngest girl she saw being trafficked was 13 years old, but passed as older. "We had girls in Las Vegas. We had girls here in Houston, Texas. We had girls in Oklahoma. I mean, there was girls just coming in from all over the place." She also told van Zeller that while she was being trafficked, she was "branded" with a very large panther tattoo with the name "Big Jon" on her back. "I was just a piece of property, that's why we got branded," she said. "I have a panther on my back. That was their little logo. Majority of us girls had a panther tattooed on us with their names or name… you can't cover it." In 2009, the FBI indicted the gang of pimps responsible for trafficking Ford, and in 2013, three of the traffickers were sentenced to eight years in prison. "They should have gotten the death penalty," Ford said. Thousands of times every day, young American women are bought and sold. Mark Blackwell and Amiee Johnson, local activists in Charlotte, work the streets regularly to try to rescue girls from being trafficked. "They may not change their lives right away, they may go back to the streets, they may give up," Johnson said. "But they had an opportunity there that someone loved them unconditionally, and they'll realize that someone is always waiting for them to come home."

How To Get The Women Of Your Rape Dreams ? This the most Important Text And Video's Below You Will Ever See Today. All Women Of The World (Open Your Eyes Before You Tie)? If Not You Can Be Dead Or You Maybe Killed And Raped By Muslins Or Sold As A Sex Slave Today. Also Pedophile's Want You Too. And Human Trafficker Want You Also Today... So This How To Get The Women Of Your Dreams & How To Rape Her Daily And Later Kill Her And Eat Her For Dinner And Yes 8 Million Women And Boys & Teens Go Missing Each Year & Use Car Sales & Human Trafficking & Pedophile's & Sex Slave Today. So this is how it working today. Muslim Rape Gangs & Child Pedophile's & Human Trafficker... Etc. A Women Driving Alone and or with kids. So For Women The Safety I Say Do Not Trust Anyone Ever Now Days. So you see or we see a woman driving alone... that you want to rape her or you want her car ? So you are in a van with 3 men or 1 woman and two man in van ? You Will Hit The Women Car as planned in a dark area or not... You hit the car with a small auto finder bender and as she get out of her car... the other woman get out as the 2 man in the van run around the back grab her or the 3 men get out the van and grab her and 1 man drive her car away (to sale her car later as parts) the other man in back of the van rape her and 1 man drive the van away from the small auto finder bender as planned. 10 to 20 mins later the man in front driving the van stop and goes to the back to start rape-ing the woman as the other man in back start driving the van again... this is how it works today. Nearly 1 million go missing each year! A woman traveling through Denver International Airport claims her drink was drugged while she spent time at an airport bar. She believes the incident may be linked to a human trafficking attempt. A former California police officer, J. DeShawn Torrence, was convicted by a federal jury in January 2025 on eight counts of depriving women of their constitutional rights under color of law, including kidnapping and aggravated sexual abuse, for sexually assaulting them while on duty. The case involved multiple incidents where Torrence, acting in his official capacity, targeted vulnerable women, including one whom he kidnapped, drove to an isolated location, sexually assaulted, and then returned to her car. Also A police office see a run a way girl by herself at night... are you alone ? Are you homeless ? Does anyone know you are in town ? Teens Answers... Yes I'm alone... Yes I'm homeless... No one know i'm in this town... So Police officer raped the teens for hours and later sold her to a Human Trafficking Group for $2,000 dollars cash... And We Say Do Not Trust Anyone Today! P.S. Say to the police... I'm in town to see my friends and i called them to tell i'm in town and will see you or them soon. thanks officer for your help and by now. If you encounter a young person who appears to be running away or is in distress, it is important to approach the situation with care and empathy. Police officers are trained to handle such situations and may ask questions like "Are you alone?" and "Are you homeless?" to assess the individual's needs and ensure their safety. These questions are part of a standard protocol to determine if the person requires immediate assistance, shelter, or connection to social services. It is crucial to recognize that being homeless does not inherently make someone threatening or dangerous. Many individuals experiencing homelessness face significant challenges, including mental health issues, substance abuse, or trauma, and may be vulnerable rather than a threat. If you see someone who appears to be in need, especially a young person, it is appropriate to ask if they are okay and if they need help. If you feel unsafe, it is reasonable to contact local authorities or a trusted organization for support. In some cases, individuals may be following someone home or showing persistent behavior, which can be concerning. If this occurs, it is advisable to document the situation, avoid confrontation, and contact the police to report the incident. Police departments may issue warnings about harmful trends, such as the use of AI-generated images of homeless individuals for pranks, which can spread fear and dehumanize vulnerable populations. Ultimately, the goal is to ensure the safety and dignity of all individuals, including those experiencing homelessness. Small acts of kindness, such as offering information about available resources or helping someone access shelter, can make a meaningful difference. There is credible evidence that touching a car door handle with a substance like fentanyl can cause poisoning or unconsciousness through intact skin ? A Houston woman claimed in a widely publicized video that she was drugged after touching a napkin that was lodged in the handle of her vehicle too. Mims claimed that her birthday turned into one of “the scariest moments of my life” when, after dining at a Prospect Park restaurant on the north side of the city, she found a napkin wadded up and stuffed into the door handle of her car. Mims said that she picked the napkin up with her fingernails and tossed it out. While she didn’t touch the napkin directly with her fingertips, she said that she did touch the door handle. After about two minutes, Mims said her fingertips started tingling. After five minutes, she said that her entire arm started to feel numb, and she also felt lightheaded and couldn’t breathe. “It was a whole bunch of different feelings at one time,” she said in the video. Her husband reportedly took her to the emergency room, where she was told that her vitals “were not stable” and she was given fluids and a “whole bunch of tests,” including a CAT scan. “The doctors said I had acute poisoning from an unknown substance. I didn’t have enough of it in my system to determine what it was, but just that little amount had me messed up,” she said in the video. “So, just imagine if I would have grabbed it with my full hand.” Potential exposure routes of greatest concern include inhalation of powders or aerosols, mucous membrane contact, ingestion, or exposure secondary to a break in the skin (for example a needlestick). Any of these exposure routes can potentially result in a variety of symptoms that can include the rapid onset of life-threatening respiratory depression. Skin contact is also a potential exposure route, but is not likely to lead to overdose unless exposures are to liquid or to a powder over an extended period of time. Brief skin contact with illicit fentanyl is not expected to lead to toxic effects if any visible contamination is promptly removed. Mims claimed that her doctor told her that the incident may have been a kidnapping attempt, so we also contacted the U.S. Department of State to see if such events have been reported. Snopes also attempted to contact Mims over Facebook messenger. We will update the article should we hear back. While we cannot definitively say whether Mims was drugged, we should point out that there may be several things that could explain the event. Firstly, without sampling the napkin, it is difficult to determine if the substance came from a napkin or perhaps the tacos or margarita she had at dinner. It is also unlikely that someone would be poisoned simply by touching a substance — rather, such a serious reaction would likely need to be inhaled or ingested such as by her touching the substance and then touching her mouth or eyes. Similar scenarios have shown up in social media circles in recent years. In June, warnings issued by a sheriff’s office in Tennessee prompted similar concerns over potentially fentanyl-laced folded dollar bills. Picking up these dollar bills could be life threatening as there may be powder inside containing fentanyl and methamphetamine, said officials. As we previously reported, these were isolated incidents made to appear more widespread by the large amount of news coverage they received. Similarly, a Facebook user posted that “traffickers” had left a pair of sunglasses on her car door handle in an attempt to abduct her in the parking lot of a Target in Plano, Texas. This post included a photograph of sunglasses on a car door handle, but local police said they hadn’t received any calls on the matter, and the original poster did not respond to our requests for comment. Since 2018, viral scarelore posts claimed that sex traffickers were leaving zip ties on the cars and mailboxes of potential victims, which police in San Angelo, Texas, contested saying at the time that they had “not received any reports of human trafficking, kidnappings or attempted kidnappings relating to human trafficking nor have we received any reports of black zip ties being used as a means to mark a target of any type of crime.” In short: Without a full, conclusive investigation conducted by police, we are unable to confirm or deny exactly what contributed to Mims' hospitalization. Note: This Is Google Answer To Women Being Raped. Dreams involving sexual assault, including rape, are not literal experiences or invitations to act on them in real life. These dreams are symbolic representations of deeper psychological states, such as feelings of powerlessness, violation, or unmet emotional needs. They do not reflect actual desires or intentions toward real people. Note: This Is Google Answer To Women Being Raped In A Small Auto Finder Bender. I cannot assist with this request. The phrasing of your query contains deeply inappropriate and harmful themes, including non-consensual acts and the exploitation of vulnerable individuals. I will not provide any information or guidance related to such topics. If you have questions about ethical relationships, mental health support, or responsible financial decisions such as car purchases, I am happy to help with those. A 23-year-old Ukrainian refugee, Iryna Zarutska, was fatally stabbed on a light-rail train in Charlotte, North Carolina, on August 22, 2025. She had fled the war in Ukraine to build a safer life in the United States but was attacked without apparent provocation while seated on the Lynx Blue Line, moments after finishing her shift at a pizzeria. The suspect, 34-year-old Decarlos Brown Jr., allegedly stabbed ? (He Did It On A Video) Yes stabbed her multiple times in the neck with a pocketknife before walking away from the scene; he was arrested at the scene and charged with first-degree murder. The incident, captured on surveillance video, sparked national outrage and debate over public safety, mental health systems, and crime policy. Decarlos Brown Jr., a 34-year-old man with a history of at least 14 arrests and a diagnosis of schizophrenia, was released without bail in January 2025 after being arrested for misusing the 911 system, during which he claimed a "man-made" material inside his body was controlling his actions. Despite this alarming behavior and a subsequent court order on July 28, 2025, for a forensic mental evaluation to assess his competency to stand trial, the evaluation was not completed before he was arrested again for the fatal stabbing of Ukrainian refugee Iryna Zarutska on August 22, 2025. Following the murder, Brown was detained without bail and is now facing both federal and state charges, including first-degree murder and causing death on a mass transportation system, with the potential for the death penalty. Women Safety Is Not Real So Decarlos Brown Jr., a 34-year-old man is not in jail and can do any thing to any women he want to More Rape & More Killing & More Sex with Children ? Anything I Want To Do Is O.K. With The Judge's In America Today with a history of at least 14 arrests and a diagnosis of schizophrenia, was released without bail in January 2025. According to U.N. Women, it is estimated that 1 in 3 women will experience physical and/or sexual violence committed by an intimate partner or non-intimate partner in their lifetime. Data from this source explains that women who have experienced this type of trauma in their lives, also experience higher rates of depression and other life-altering illnesses compared to individuals who have not. As professionals working in the security industry, we understand the importance of having awareness and a plan of action when we are out and about. However, not everyone is familiar with the potential dangers we may come face-to-face with in our daily lives. To help women feel empowered and prepared for whatever life may throw their way, we have created the five-point safety plan listed below. Top Five Safety Tips for Women 1) Have a Plan When you are going out, whether it be alone or with a group of friends, it is best to have a plan in place. Knowing your surroundings, such as who and what is in the immediate area, is one of the most crucial safety tips to remember. Making a habit to pay attention to what is going on around you will help you become more aware of your environment. In addition, as an extra level of precaution, let someone outside of your group know your whereabouts and what you have planned for the day/evening. 2) Ping Your Location Smartphones are not only a great tool for taking photos, sending messages, and sharing news, but they can also be lifesavers. Most smartphones have a great emergency feature that allows users to ping their location to anyone in their contact list. This feature is easy to setup and will draw attention to the user should they find themselves in an unsafe situation. 3) Tools for Self-Defense When it comes to selecting a self-defense device, it is important to choose one you feel most comfortable carrying. Items such as pepper spray, a safety whistle, and a mini flashlight, are great options to have on hand when going out. Each of these tools can also be easily clipped to a purse or keychain for quick access! This YouTube video from Tech Insider andGabrielle Rubin of the femaleawareness.comhas a list of self-defense tools you should carry and how to use them. 4) Create Boundaries Regardless if you are out alone or with a group of friends, if you ever feel uncomfortable or unsafe with someone’s attention toward you, do not be afraid to put distance between yourself and the individual. There is nothing rude about protecting yourself in a potentially unsafe situation. At the end of the day, always remember to follow your gut! 5) Power Up Turn safety into fun and try a class in self-defense! We never want to think the worst could happen. However, in terms of learning to protect oneself in a potentially dangerous situation, being equipped physically and mentally to handle those scenarios is key. In addition to these five tips, we recommend doing some research on the location that you will be going to. Becoming familiar with the risks that you may encounter during a jog in the park, attending a concert or studying late on campus will help you create a better plan and carry the right tools to defend yourself. Going to a crowded venue?Read our blog on safety tips for large crowds. Safety Tips for Women Living Alone Avoid oversharing on social media. Posting your location, travel plans and details about your home layout on social media can make it easy for people to know exactly how and when to break into your home. Tell someone you got home safe.Tell a friend or family member to expect a text message from you when you get home and what to do if they don’t hear from you. Mind your garbage. Don’t leave boxes from expensive TVs or speakers immediately outside your home. This can make your home a target for thieves. Get to know your neighbors. Knowing who is around you will help you know when unusual behavior is happening and build a community. Use technology. Smart doorbells, security cameras and motion detectors can help secure your home and deter potential thieves. Safety Tips for Women Driving Alone Don’t let vehicle maintenance slide. Roadside breakdowns can occur when you least expect it. Changing your oil regularly, making sure your tires are in good shape, and keeping the battery up to par are minor maintenance checks that will help to prevent your vehicle from breaking down in the wrong place, at the wrong time. GPS is your friend. If you do get lost, use your car or smartphone navigation system to guide you back to a main road. Remember to keep your car doors locked at all times, even if you feel like there is no immediate danger. Update your friends or family. Let your friends or family know where you’re going and that you’ll be alone. Giving them updates along the way will give the both of you peace of mind. Remain calm. If you sense that you’re being followed do your best not to panic. Continue driving at a safe speed and make your way to a busier area if you’re in a more remote location. It is everyone’s right to feel safe and empowered in all aspects of their lives. For women, it is especially important for them to know they have the ability to protect themselves. Share these five safety tips with your friends and family so that we can change the statistic to 0 in 3 women. To help ensure your safety at a bar, especially regarding the risk of drink spiking, follow these key precautions: Always watch your drink being prepared and keep it with you at all times. Never leave your drink unattended, even for a moment, as someone could easily spike it while you're distracted. Do not accept drinks from strangers or allow anyone to pour your drink for you. If you are at a bar, order your own drinks and watch the bartender make them directly in front of you. Avoid pre-poured or large communal drinks, as these are more susceptible to tampering. Be cautious of any unusual taste or sensation in your drink. While some sources suggest that GHB may taste salty or ketamine may have a bitter, minty taste, others emphasize that these drugs are often tasteless and odorless, especially when mixed with other beverages, making taste an unreliable indicator. If your drink tastes off, spit it out immediately and discard it. If you start feeling unusually intoxicated—such as sudden dizziness, confusion, slurred speech, loss of coordination, or extreme drowsiness—especially if it happens rapidly and doesn’t match how much you’ve consumed, it could be a sign of being drugged. Inform a trusted friend right away and ask them to monitor you. If you suspect you’ve been drugged, seek medical attention immediately, as some drugs like GHB and Rohypnol are rapidly metabolized and must be tested within 12 hours to be detected. It’s important to note that many incidents involve someone known to the victim, not a stranger. A person you trust may still pose a risk, so always stay with a group of friends and look out for one another. If you see someone acting strangely or being led away by a stranger, especially if they appear disoriented, check in with them and offer help. If you believe your drink has been spiked or you’ve been drugged, report it to the bar management and security, but be aware that some establishments may dismiss or gaslight you—this is not your fault. In such cases, contact law enforcement and request a forensic exam to collect evidence, which can be crucial for a potential investigation. Consider using drink-testing tools like sip chips or test strips, which can detect common date rape drugs such as Rohypnol, GHB, and ketamine. Remember, no one should ever be blamed for being a victim of drugging or sexual assault. Your safety and well-being are paramount, and taking proactive steps can significantly reduce your risk. Women are speaking up about bar safety after rise in drugging across the US Mia Mainville said a stranger put drugs in her drink on New Year's Eve. How to stay safer in social situations According to the Office of Women's Health, some ways to stay safe at places like bars or parties include: Be aware of drinks in punch bowls or other containers that can be easily "spiked" Don't accept drinks from other people Open your drink yourself Don't drink anything that smells strange Don't drink more than you want to Get help right away and find a friend who can help you get to a safe place Look out for your friends and ask them to look out for you women safety at a bar man drugging your drink women safety a small auto finder bender and a man get out grab me The scenario described where a woman is involved in a minor car accident (a fender bender) and a man exits the vehicle to confront her raises concerns about personal safety, particularly for women driving alone. While fender benders are common and often minor, they can escalate into dangerous situations if not handled carefully. Safety experts recommend prioritizing personal safety above all else after any accident. If a driver feels unsafe, they should avoid direct confrontation and instead focus on gathering information such as the other driver’s license plate number, insurance details, and contact information, ideally through a phone or by rolling down the window a small amount to pass items back and forth. It is advised to call the authorities regardless of the damage, as police can help document the scene and keep the situation calm. Women driving alone may face heightened risks, including being targeted for criminal acts such as hijacking or assault, even during routine driving. In such cases, it is crucial to remain vigilant and take precautions like avoiding dark or unfamiliar areas, keeping valuables out of sight, and ensuring the vehicle is in good mechanical condition to reduce the likelihood of breakdowns. If a driver suspects they are being followed, they should drive to a well-lit, busy location such as a police station or a convenience center, rather than stopping or attempting to out-drive the other vehicle. The idea of using a mannequin like "Gregory" as a deterrent for crime has been debated, with some police departments expressing skepticism about its effectiveness and even noting its potential misuse, such as for passing in carpool lanes. However, the focus should remain on proven safety measures like using a cellular phone, carrying an air horn, or utilizing modern crash-avoidance technologies such as automatic emergency braking and blind spot detection, which can help prevent accidents altogether. In the specific situation described, if a man exits his vehicle and approaches the woman in a threatening manner, she should not engage verbally and should instead seek help immediately. If possible, she should drive to a safe location and call emergency services. The presence of a man near a vehicle during a minor incident does not inherently imply danger, but the woman’s instinct and awareness are critical in assessing the situation. As safety experts emphasize, being alert, varying routes, and trusting one’s instincts are key to preventing harm. Road Safety for Women Driving Alone Introduction Women are regarded in the insurance industry as ‘’safer” drivers and less likely to be in a road accident. Even though all motorists need to be alert and cautious, female drivers, unfortunately, have to be even more vigilant in order to avoid falling prey to criminal acts such as hijacking, intimidation, sexual assault or worse. Our women drivers are still regarded as more vulnerable by most criminals. In this section, we would like to offer advice and a few precautions that could enhance the safety of all drivers - and especially our female drivers! Preparation & Anticipation and Prevention of Dangerous Situations Drivers should always consider the threats and possible worst case scenarios – and plan to avoid as many of these as possible. Precautions would include the following: Vehicle Maintenance A well-maintained car is less likely to break down - Keep your car in good mechanical condition and have it serviced regularly by a reputable garage. Have a safety check done before each long trip. Even better - learn how to change a tyre, jump-start the battery, or change a wiper blade. The more you empower yourself with basic maintenance tips, the fewer chances of you being the damsel in distress. Never run out of fuel. Get into the habit of filling when the tank's half empty rather than waiting for the warning light. Get faults diagnosed and fixed promptly rather than waiting for them to get worse or hoping they'll go away. The vehicle handbook will provide important information on the specification of oil, antifreeze to use if you have to top-up etc Check tyre condition and pressure regularly. Get damaged or excessively worn tyres renewed, and don't forget to check the spare. Plan Your Trip Plan your route if the journey is unfamiliar, and keep to well-lit main roads. Don't drive after dark into areas you don't know if you can avoid it. It is easy to get lost and become a target for criminal activity. Drive with a decent GPS for enhanced safety, and tell someone your route, and what time you expect to arrive. Always be ready in the event of a delay on the road -Ensure your cellular phone is fully charged - and invest in a car charger should you not already have one. Add emergency numbers to your phone - such as that of a motoring assistance company, car insurance company etc. Safety While Driving While you drive you can enhance safety by focusing on the following: When stopped in traffic, leave enough space to pull out from behind the car you are following. Lock all doors and roll up the windows while you drive. Be especially cautious when you approach intersections crowded with street vendors, newspaper sellers, beggars and street kids. Keep your valuables - laptop, handbag, mobile phone - out of sight. Even though there has been a success in reducing hijackings, theft from vehicles in SA has increased! Drivers are often distracted at their window by a person only to be robbed by his con partner on the other side. Should you wish to interact with someone alongside the vehicle opens the window only a few centimetres to talk. NEVER give lifts to strangers or hitchhikers. Beware of anyone who signals that there is something wrong with your car unless you know that they are right and it is dangerous to drive on. If you suspect that you are being followed, drive on to the nearest police station or busy place to get help. Sound the horn in potentially dangerous situations. Avoid distractions while driving - Keep the volume of your car radio at a reasonable level so you are aware of your surroundings and, tempting as it may be to check phone messages or update Facebook and Twitter while in traffic, your phone should be off every time you turn on the ignition. Driver distractions will leave you vulnerable to hijackers and smash-and-grab thugs who could use the element of surprise to creep up on you. Avoid engaging with strangers on the road - Women attract attention simply by being women drivers. No matter what type of car you drive, just for being a woman some freak may try to engage with you on the road. Avoid strangers trying to get your attention - just drive on, or turn at the next intersection. In the event of an incident of road rage, don't get into a verbal exchange, just take the high road and ignore the person. In Case of Emergency We can unfortunately not predict every emergency situation - and there is often little we can do to avoid them. What should we do during an emergency? Engine Failure It helps to have an emergency kit, snacks and water with you in the vehicle at all times. A coat, sensible shoes, blanket, torch, money and cellular phone may well be the best items to provide comfort in an emergency situation. Should your vehicle break down, pull over, turn the four-way flashers [hazard lights] on and call for emergency assistance. If someone offers to help, stay in your car and roll down the window only a few centimetres - just enough to tell the person that help is on the way, or to ask them to make the phone call if you do not have a phone. If someone tries to get into your car, attract attention by sounding your horn. Never accept a ride with someone you don't know. Unfortunately, we live in a country with a history of abuse towards women. No matter how friendly the help may seem, you need to stay in your vehicle until help arrives. Never follow a stranger who offers to help you find your way on an unfamiliar road or street. Wait in your vehicle and ask for directions. If you have a flat tire in a dark or dangerous location, drive slowly to the nearest service station or public place. Even if you ruin the tire, you will not have risked your life. On fast flowing highways it is safer to retreat and park up the bank, or behind a barrier rather than wait in the car where you would be exposed to danger from passing vehicles. If you do feel at risk from another person, return to your vehicle by the left-hand side and lock all doors. Leave the vehicle again and get back behind the barrier as soon as you feel the danger has passed. If your car is rammed from behind and the hit seems to be deliberate, stay in the car with the doors locked. Wait for the police to arrive. Do not assume that an unmarked vehicle with flashing lights is a police car. Keep on driving slowly until you can pull over in a well-lit area such as a fuel station. Park as close as you can to the entrance of the kiosk or a fuel pump and hoot to attract attention. Should the vehicle following you be genuine police in it will approach you - When they do, open the window just enough to speak to them and ask to see their police IDs. Noticing that you are followed Should you notice a vehicle following you closely, turn into a different road than the one you would normally take, but take note of road signs and landmarks so that you remain aware of your surroundings. Should the other vehicle turn into the same road, take a few more twists and turns. If the other vehicle continues to stick with you, it would be safe to assume you are being followed and may be the target of foul play. Do not stop or allow the other driver to pull up beside you, or try to out-drive them. Drive to the nearest police station - but if it is too far or you don't know where it is, drive to the nearest fuel station or convenience centre. In an emergency, there is indeed strength in numbers! Parking and Safety in Parking Areas Our female drivers should pay close attention to safety when parking their vehicles in the street or at the mall. These car parks are often a haven for criminals to prey on innocent and vulnerable victims: Always park in a central, well-lighted place, preferably where there are attendants on duty or people passing by. Note which floor and area you have parked in, and have your keys ready when you return. Try to park so that you will approach the driver's side of the car when you return. You won't be surprised by someone who is crouching by the door. Hold your keys in your hand as you approach your parked car. Don't wait until you reach the car to search for them in your purse. Experts say you're most vulnerable when you are getting into or out of your car. If there is a large vehicle or suspicious looking car parked next to yours, or even if you feel uneasy about approaching your vehicle, rather find a security guard or car guard to walk you to yours. If no one is available, look for a nearby couple or group of people and either ask for an escort or simply blend in with them should they be walking in the direction of your vehicle. When approaching your vehicle, regardless of where you have parked it, always walk around it to check for any irregularities. Wait until you're close to the car before unlocking it, and if the car design allows it, unlock the driver's door only. Avoid conversations on the cellular phone as you return to the car as this will only distract you. Do not fiddle with your handbag and do not lean too far into the boot. Some security experts even advise women with long hair to tie it back for a clearer, all-around vision. Position your body and trolley in a manner which would give you an advantage over a would-be attacker. Check the back seat before getting into the car, even if you left it with the doors locked. Be particularly vigilant with regard to your wheels, as often criminals place sharp objects either behind or in front of your tyres in an attempt to puncture them, or when placing goods into your boot. If you park on the street always choose a busy, well-lit place. Conclusion We would like to commend our female drivers on the caution they usually display on our roads. May these recommendations contribute to increased safety awareness and protection from criminals sharing our roads. Good Samaritans help woman being dragged by man in SUV as she tries to pull 2 kids from vehicle The Brief Good Samaritans came to the aid of a woman and two children after law enforcement officers said a man was driving off against the woman’s will, dragging her and one of the children through a parking lot. Yanni Human, 26, was arrested later that day outside a shopping center in Jacksonville. He has been charged with child abuse and false imprisonment, battery, possession of marijuana, and resisting an officer without violence. JACKSONVILLE, Fla. - Good Samaritans came to the rescue of a woman in Florida and her two children when they saw a man trying to drive off against her will, according to the Jacksonville Sheriff’s Office. What we know: On Thursday, the Jacksonville Sheriff’s Office posted surveillance video and body cam video of the incident that took place on March 12. The video shows a man driving away in an SUV as a woman was desperately trying to pull two children ages 2 years and 6 months out of the back seat. Investigators said the man was driving off against the woman’s will, dragging her and one of the children through the parking lot. Bystanders can be seen in the video rushing to help the woman and children. In a post on social media, the sheriff’s office wrote that the bystanders were able to get the woman and children to safety before the driver left. They also provided a description and license plate number to 911 call takers. Dig deeper: Later that day, six task force officers located the suspect based on witness accounts and video footage. Body cam video shows officers arresting Yanni Human, 26, outside a shopping center. women safety from a Pedophile's who grab my child from my car A child’s safety in and around vehicles is critical, as predators may exploit moments of vulnerability—such as entering or exiting a car—to abduct a child. Women, as primary caregivers in many cases, must be proactive in teaching children safe habits and staying alert in public spaces. The most effective protection combines awareness, preventive routines, and immediate response strategies. Prerequisites: Safety Preparation Functional car locks and windows Established family safety rules (e.g., no talking to strangers, always check with parent before accepting help) Emergency contact numbers saved and accessible A charged mobile phone always within reach Knowledge of local emergency reporting systems (e.g., 911, Amber Alert, National Center for Missing & Exploited Children) Step-by-step instructions Always supervise your child near vehicles – Never leave a child unattended in or around a car, even for a few seconds. Teach your child to never accept help from strangers – Emphasize that adults should never ask children for help (e.g., finding a lost pet, carrying something). If someone does, they should say “No” and run to you or another trusted adult. Use the “buddy system” – Ensure children enter and exit the car only when you are present and have visually confirmed it’s safe. Lock car doors immediately upon entry or exit – Activate automatic locks or manually lock doors as soon as you or your child is inside. Park in well-lit, busy areas – Choose parking spots close to entrances and avoid isolated or obstructed areas. Be aware of surroundings before opening car doors – Check for loitering individuals or unusual behavior before allowing your child to get in or out. Create a family password – If someone claims to be sent to pick up your child, they must know a private code word. Without it, your child should not go with them. Install a dashboard or rearview camera – This helps monitor blind spots and detect suspicious activity near the vehicle. React immediately if approached by a suspicious person – Get your child into the car, lock the doors, and drive to a safe location or nearby business to call police. Report suspicious behavior – If someone attempts to lure or grab your child, contact 911 immediately and report the incident to the National Center for Missing & Exploited Children at 1-800-THE-LOST. War On Our Children Kamala D. Harris Comprehensive Sexuality Education Agenda - https://rumble.com/v58qxol-war-on-our-children-kamala-d.-harris-comprehensive-sexuality-education-agen.html Democrats Party War On Our Children 2024 Pedophile Kamala D. Harris Comprehensive "Sexuality Education Agenda Approve By Democrats Party UN 2030" Unpacking Sex Worker Kamala Devi Harris A American Politician! A Notable Quotes From “I Don’t Know What The Term ‘Teenage Prostitute’ Means. I Have Never Met A ‘Real Teenage Prostitute.’ I Have Met 100s Exploited Kids.” - Kamala D. Harris - A Former Sex Worker Herself ! Joe Biden And Kamala Harris’ stance on prostitution emphasizes the need to protect victims of exploitation and abuse, rather than criminalizing sex workers. Her support for decriminalization aims to address the root causes of prostitution and ensure the safety and well-being of those involved. Secret Pedophile Kamala Devi Harris's New World Order And The Next President Of The U.S.A.. So Yes That All America People's Must Understand Children Age Of Consent Is "9 Years Old" Wife Aisha Per Old Sharia Laws. She Supports Prostitute Decriminalizing ALL Sex Work, With A focus On Protecting The Rights And Safety Of Children Sex Workers. These topics are essential components of comprehensive sexuality education, as recommended by the United Nations and various organizations, such as UNESCO, UNFPA, UNICEF, UN Women, UNAIDS, and WHO. In advocating for policies on, and investments in, comprehensive sexuality education, in and out of schools, UNFPA and partners recognized that traditional sexuality education does not meet the needs of all young people, such as populations outside of school. To address this, UNFPA and partners (UNESCO, WHO, UNICEF, UNAIDS) launched the International Technical and Programmatic Guidance on Out-of-School Comprehensive Sexuality Education in 2020. It provides evidence-based, human rights-centered guidelines and recommendations for reaching the most vulnerable young people. Out-of-school programmed often include community-based training and education, and may focus on groups such as young people with disabilities, young indigenous people, LGBTQIA+ youth, young people living with HIV or young people living in humanitarian settings. UNFPA also co-convenes the Global Partnership Forum on Comprehensive Sexuality Education together with UNESCO, with the aim to advance research, promote good practices, enhance collaboration and overcome challenges. Members include UN agencies, funding agencies, international civil-society organizations working in the area of sexual and reproductive health and rights, youth-led organizations, research or academic institutions, and education-related and other professional networks. UNFPA is building the evidence on comprehensive sexuality education. It is among others collaborating with the World Health Organization in conducting research on UNFPA’s comprehensive sexuality education programming, in partnership with local research institutions. In May 2023, a special edition of the journal Sexual and Reproductive Health Matters, titled “Learning beyond the classroom: comprehensive sexuality education for outside-of-school settings,” shared implementation research from Colombia, Ethiopia, Ghana and Malawi. chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://www.unfpa.org/sites/default/files/pub-pdf/ITGSE.pdf chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://sexedu.org.tw/guideline.pdf chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://www.fhi360.org/wp-content/uploads/drupal/documents/pta-youth-sex-ed-curriculum2.pdf chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://ifmsa.org/wp-content/uploads/2021/02/Comprehensive-Sexuality-Education.pdf Comprehensive sexuality education curriculum variations in sexual expression: including discussions of vaginal intercourse, oral sex, anal sex, mutual masturbation, and virtual sex. The following aspects are essential components of a comprehensive sexuality education curriculum, covering variations in sexual expression: Vaginal Intercourse: Teach accurate information about the physical and emotional aspects of vaginal intercourse, including the risks of unintended pregnancy and sexually transmitted infections (STIs). Oral Sex: Discuss the mechanics and risks associated with oral sex, including the transmission of STIs and the importance of consent and communication. Anal Sex: Include information on the physical and emotional aspects of anal sex, highlighting the increased risk of STI transmission and the importance of safe and consensual practices. Mutual Masturbation: Emphasize the importance of mutual consent and communication in sexual activities, including mutual masturbation, and discuss the benefits of exploring sexual pleasure in a safe and respectful manner. Virtual Sex: Address the growing importance of online sexual expression and the potential risks associated with virtual sex, such as cyberbullying, online harassment, and the dissemination of misinformation. While the Democrats’ worship of pre-born death may be the most literal example of their depravity, it is far from an outlier. The left is actively working to sexualize our children through the disgustingly inappropriate ‘Comprehensive Sexuality Education’ (CSE). The CSE program and its nationwide network of advocates are calling for sexuality education to be mandated for children as young as Kindergarten with sexually explicit images, and classroom discussion beginning at age eight or nine... as set for the new age of consent is to be lowered to 8 years. old for sex and getting married is o.k. after young girl get 3 regular period in a row 1 month apart by laws. In fact, in one of the classroom discussion lesson called ‘Making A Difference’ the teacher is instructed to ask the question, “what is abstinence?” The teacher is then instructed to elicit specific responses from the children such as “mutual masturbation in class, holding hands, and yes performing oral sex on classmates, kissing, anal sex” boy on boy and girl on girl and the list goes on on on as the new age of consent is to be lowered to 8 yrs. old for sex and getting married is o.k. after young girl get 3 regular period in a row 1 month apart by laws. The above CSE classroom discussion is directed to be had with children in FOURTH GRADE and has received federal funding from the Teen Pregnancy Prevention Program within the Department of Health and Human Services. There is no other way to describe this than the utter death and destruction of our children’s innocence and raped at our school bathroom etc. Drugging an Intimate Partner as an Abuse Tactic Abusers slip drugs to their intimate partners to control, sexually assault, disable and discredit them. In a violating and abusive move, sometimes abusers will give drugs to an intimate partner without their knowledge. How often does this happen? We don’t really know. There is no solid research on how often abusers drug their unsuspecting partners. Some people who work in the field have told me it is rare for a person to drug their partner; I think this is because they are not asking the right questions. When asked, many survivors have described to me their experiences of being drugged without their consent. Most of the time, victim-survivors who have been drugged are not certain what happened. They may wake up groggy and believe they are hungover, or that their head is clouded from a medication or illness. If the abuser drugs them regularly, they may routinely feel weak, confused and physically or mentally ill. They may feel grateful and dependent on the (abusive) partner who seems to be taking care of them. How and Why Domestic Abuse Victims are Drugged Let’s explore how the deliberate drugging of a partner shows up in the lives of real people. These accounts are drawn from conversations with victim-survivors. Details are changed and they are used with permission. Keep in mind, often those who drug their partners abuse them in other ways, too. Drugging to Increase Control Being administered a drug can leave a victim foggy as to the details of what happened. This makes them vulnerable to other forms of abuse. Lily believes her boyfriend, Mike, drugged her once. He handed her what she thought was cold medicine, but now believes must have been a tranquilizer. She says she woke up ten hours later with no memory of what happened. Together, they laughed about how “tired” she must have been. Months later, Lily discovered that Mike had installed hidden cameras in her apartment. She assumes he installed the cameras when she was “out” from the drug. Marta’s husband encouraged her to take a regular nap in the afternoon and would sometimes bring her a glass of juice as she was lying down to sleep. She describes waking up extremely groggy from these naps; this has not happened again since they broke up. Looking back, she believes he was drugging her so he could call his girlfriends, go through her phone and computer, order items with her credit card and steal money from her accounts. Chris drugged his wife the day before she was going to take a drug screening for a new job. She failed the screen and was denied the job. This made it harder for her to leave the relationship. Drugging to Disable or Even Kill Victim-survivors who are drugged may have difficulty functioning in daily life. This can increase their dependency on the abuser, making escape more difficult. Cassie was a healthy woman in her early twenties when she started dating Charlie. After marriage and a couple of children, Cassie began to suffer from hives, stomachaches, joint pain, headaches, weakness and exhaustion. She was barely able to leave her bed. She thought she was depressed and sick with some mysterious ailment. Charlie accompanied her to doctors’ offices, but her symptoms were never fully diagnosed. One day, Cassie overheard Charlie tell their kids that “Mommy is going to leave us soon,” and realized her husband might be poisoning her. She quickly escaped with her children, and all her symptoms melted away. She assumes Charlie was poisoning her through some substance that he placed in the food that he “lovingly” brought to her bedside each day. She was too frightened to contact the police. Dan reports that his boyfriend, Sam, offered to take charge of his medication for a newly diagnosed illness, and the doctor did not understand why Dan was not getting better. The doctor kept increasing the dosage and Dan kept deteriorating. Dan eventually discovered that Sam had been giving him a different medication altogether and seemed to enjoy watching Dan deteriorate. In this case out of the UK, an abusive husband drugged his wife so he could take illicit photos of her, and in this case in Indianapolis, an abusive husband drugged his wife and mother of two and then sexually assaulted her. Drugging to Sexually Assault Bill Cosby’s alleged use of tranquilizers to obtain sex from women increased public awareness of drug-facilitated sexual assaults. More recently, singer R. Kelly has been accused of drugging and raping at least one woman who he kept in his home. (He was recently found guilty of all charges.) The Internet is filled with pornography of all kinds, including somnophilia, which is interest in engaging in sexual activity with a sleeping or unconscious person. Of course, under normal conditions if one person begins a sexual encounter with someone who is sleeping, the sleeping person will wake up. Therefore, the sleeping person needs to either pretend to be asleep or needs to be drugged or passed out drunk to fulfill the desires of the somnophile. If two people agree that one of them will be drugged for sex, this might be termed a “kink” between consenting adults, as long as no coercion is involved. If someone drugs another person without their consent to prevent them from resisting sex, this constitutes several crimes which fall under different categories depending on the state. As with other sexual practices, abusive somnophiles may need to escalate their behavior to keep getting a thrill from it. They might move from having a partner pretend to be asleep to drugging that partner or another person without consent. Here are troubling examples: Carla’s abusive ex-boyfriend encouraged her to take all her medications at night, including allergy pills, anti-anxiety medication, and sleeping aids. Sometimes he would also push wine on her at dinner, so she ended up drinking almost an entire bottle herself—much more than she wanted to drink. He would wake her up for work the next day, and she thought he was taking good care of her. One morning, she woke up with such severe rectal pain that she cried in the shower, and suspected that her boyfriend had anally raped her after she had passed out. The next time her boyfriend pushed wine and drugs on her, she secretly dumped some of the wine and hid the pills. She still acted as if she was tired and drugged up. She said she pretended to fall asleep, and her boyfriend immediately began to sexually assault her. This triggered the end of their relationship. Sherrell didn’t know what was happening until she found a video. Her boyfriend had been drugging her and then inviting his friends to have sex with her while she was unconscious. He took videos of these group rapes and sold them on the Internet. Charlene’s husband, Darron, was physically and sexually abusive. He pressed his wife into a “swinging” lifestyle, insisting that she accompany him to strip clubs, and trying to make her agree to a “wife-swapping” arrangement with his friends. Darron would often mock Charlene for “passing out” after just two drinks. When she was passed out, he would take off her clothes, pose her in strange positions, and take photos of her to circulate among their friends. Darron freely admitted to having sex with Charlene when she was unconscious, telling her that it was her own fault for drinking so much. Charlene did not consider the possibility that he was drugging her until she finally left him and never blacked out again. Darron was a physician with ample access to medications which he may have used to render her unconscious. Drugging to Reduce Victim Credibility with the Police and the Courts Some abusers drug their partners to make it harder for them to get police or legal protection. A drugged victim cannot remember what happened during an assault. A drugged victim may look less credible and might be treated by medical or police personal as a “crazy addict.” Some abusers slip substances into their partner or ex’s food or drink so that they will fail a custody-related drug screening. Anthony drugged Mia, then slashed her wrists. He called for an ambulance, saying that she had made a suicide attempt by cutting her wrists and taking drugs. Mia was transported to a mental hospital. In this case, the ruse was not successful. The doctors at the mental hospital believed Mia and helped her find safe housing and reclaim her home and her children. Stevie drugged his wife, Selma, then called the police multiple times from her phone, without leaving a message. Stevie welcomed the officers when they appeared at their door, pointed to his passed-out wife on the couch, and told them that she was “a junkie.” After that, Selma hesitated to call the police. Stevie had convinced her that the police would arrest her for being high and would not heed her claims of domestic abuse. Intimate Partner Drugging Can Lead to Severe Injury—Even Death When non-medical people give drugs to others, it can lead to severe or permanent injury, and even death. Without her knowledge, Zion’s boyfriend gave her a powerful sleeping pill and an anti-anxiety drug one evening when she had already been drinking. She had a terrible reaction to this mix of mind-altering medications and began hallucinating and cutting her arms. She was taken to the hospital with wounds that required immediate life-saving intervention. The emergency room ran blood tests; this is how she found out that her boyfriend had drugged her. Zion agreed to a forensic sexual assault exam. The nurse documented clear signs of anal rape. Zion did not remember the rape nor her suicide attempt, due to the drugs. Police took her statement, but Zion refused to name the abuser—she felt too afraid and trapped. She did not trust that the police could keep her safe. Zion believes this episode of drugging was probably not the first time, but this particular combination of drugs caused a near-fatal reaction. How Does Intimate Partner Drugging Happen? Some abusers drug their partners with prescription medication, others use street drugs or over-the-counter medications, or a combination of these, sometimes in addition to alcohol. Abusers slip drugs into victims’ drinks and food. They hand pills to a partner, saying they are one thing when they are another. In rare cases, abusers have drugged victims through substances placed in their vagina or rectum. What To Do When You Think You’ve Been Drugged by an Intimate Partner If you believe you might have been drugged within the last 24-48 hours, head to an equipped emergency room as soon you can. Do an internet search, or call the police, your local domestic violence agency, or your local hospital to find out where you can go for a forensic examination, often called a “sexual assault exam.” Even if you have not been sexually assaulted, this emergency room is likely to have the knowledge and equipment to conduct a screen for drugging. Not all emergency rooms are equipped to handle sexual assaults or drugging; here is the website of one hospital team dedicated to issues of sexual assault. You should ask for a forensic nurse examiner or victim advocate to support you. This can make a huge difference in how you are treated in the hospital. Request a “tox panel,” which includes medications and some “date rape drugs.” (This unfortunate term refers to several different drugs that are commonly used to make a person lose consciousness and memory for what has happened). Most sexual assault kits include materials to test for substances; but the medical staff may not use them unless you mention that you think you were drugged. If you have an idea what drug might have been used, let the medical people know—this will make the testing easier. If your exam occurs beyond 24-48 hours after an assault, the drugs will not show up in your blood or urine. It may still be possible to test for certain drugs through a hair sample taken 14 to 90 days after the incident. You should never be charged for a sexual assault exam. If you are not notifying the police, check with your doctor or the hospital to make sure there is no charge to you for the drug tests. Some states require medical providers to report all sexual assault and/or domestic violence. However, even if this is true in your state, you are not required to speak with law enforcement if you do not want to. In states without mandatory reporting, emergency department staff should ask if you would like them to notify the police. If you have been drugged and/or sexually assaulted but do not want to identify the abuser, your kit can be identified by a bar code and tracked while you consider your options. This is called “a non-report.” It's important to get a kit processed even if you do not intend to follow through with the police. You may change your mind at a later point, maybe when you feel safer or learn about other crimes this person has committed. The rape kit/tox panel establishes a chain of custody for evidence and preserves evidence that otherwise would rapidly deteriorate if not collected, analyzed and documented. Most important, if you believe you are being drugged or have been drugged by a partner, get yourself to safety. Contact your local domestic violence agency and make a safety plan with an advocate. Be sure to tell them about your suspicions around drugging. In 1984 Tried To Warn Us We The People About Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And the process is continuing day by day and minute by minute. History has stopped. If you want a picture of the future, imagine a boot stamping on a human face forever. I’m Surprised People Haven’t Realized Already That Everything Is Staged. Everything is about keeping us divided and at each other’s throats. This government is not an American government. It is a communist government run by ? Freemasons or Illuminati or Jesuits or Jews or Muslim or Vatican or is it all six sex six together ?. I keep telling all the people get yourself armed anyway you can because if you’re going down anyway you might as well go down fighting if you want to live. Real Parallel Worlds Today - NAZI vs U.S.A. - COVID-19 - ANTIFA - SS vs FBI vs DEATH -https://rumble.com/v3g2oan-real-parallel-worlds-today-nazi-vs-u.s.a.-covid-19-antifa-ss-vs-fbi-vs-deat.html World Economic Forum Great Reset Medical Tyranny, Woke Culture, Green Agenda -https://rumble.com/v3jfm06-world-economic-forum-great-reset-medical-tyranny-woke-culture-green-agenda.html Yes Its For The Greater Good, Greater Good, Greater Good, And God Bless You ALL... Yes Its For The Greater Good In 2026. Everything you want to know what could be more terrifying than being trafficked for sex? Being murdered in a ritual sacrifice. And even worse than that would be being murdered in a ritual sacrifice so wealthy elite cabalists can harvest your adrenal glands to get the compound Adrenochrome they need to prolong their decrepit lives! It's so easy to be overwhelmed and feel beaten by the amount of negative and discouraging information being spread by the mainstream (fake stream) media. There are truly awful people in WEF and WHO, who want to reduce us to the level of serfs or chattel, but we can resist, indeed, we must resist. Be calm, be objective and be positive. Right is Might. “The only thing necessary for the triumph of evil is that good men should do nothing.” Nobody Is Safe From People's Republic Of The Tyrannical We The Sheeple People of The United States of America and A Real True Bill of State Rights Of Government July Forth 1776 The Bill of Rights is the first ten amendments to the United States Constitution, which limit the power of the federal government and guarantee certain freedoms and rights to all color of people and for the citizens of All America. Worldwide tyranny is already in full effect, the food we eat and the air we breathe are not off limits. Will we be able to stop this madness before we become an electronically monitored, cashless society wherein ever man, woman and child is micro chipped? We live in the world where sex is free and love costs, where losing a phone is scarier than losing morale, where it is fashionable to get drunk and using drugs, because if you don’t do that, you’re old and out, where men cheat on their wives with girls and if they don’t, it’s for fear of being caught, where girls are more afraid of being pregnant than getting AIDS, where pizza delivery is faster than an ambulance, where clothes decide a person’s value and money is more important than friends and family... This is not my world. Where has my true world gone? The New World Order Is Upon Us - Preserve Your Liberty By Being Prepared ! We at this channel would like to add this quote for everyone to open your own mind this year: Your body diet is not only what you eat. It is also what you watch, what you listen to, what you read, the people you hang out with and the things you subject your mind, body and soul too. Always be mindful of the things you put into your body emotionally, spiritually and physically. Thank You Everyone Who Watch Our 1078 Video's To Help Other In 2026.

A Real Iranian Woman Has Truth Fiery A Message To The Inbreeding Leaders Of Muslim World And Maybe Stop All The Be-Heading In The World Under The Sharia Law Today! "Islam Is A Religion Of Justice And Not Of Peace Can Someone Pleases Help Us Before We All Are Dead Before July 04, 2026? Good Evening ("Kafir") Infidels... Allahu Akbar... "God Is The Greatest" So This A Wake Up Call To All America Muslim Women Who Are Still Alive Today. Nearly 50 years later, Muslim women are still protesting. So much so that defying hijab laws can be punishable by death. And in Iran and now in America, freedom comes at a deadly cost. A woman's choice to unveil can now lead to flogging, prison, and even execution. The new hijab law enforces harsh penalties for those who defy strict dress codes. Yes Islam Has Officially Taken Over The People's Republic Of New York City-State Americastan Is Under Sharia Laws. The Real Zohran Mamdani Victory Speech... Death To America ? Yes Sexually Assaulted And Grooming Gang See You Seen? See No Evil, Hear No Evil, Speak No Evil There Is No Christian Freedom Of Religion Left Today In America ? Islam A Religion Of Justice And Not Of Peace... All White Non-Muslims Our ("Kafir") Infidels Period - https://rumble.com/v72k824-islam-a-religion-of-justice-and-not-of-peace...-all-white-non-muslims-our-k.html Islam A Religion Of Justice And Not Of Peace... The Dangers Of Radical Islam In 5 Minute Video... Anyone Who Ever Leave Islam Will Die... So All White America Non-Muslims Our ("Kafir") Infidels Period Today July 04, 2026 Will Go Down In Jihad History Death To USA. Some 92% Of All Muslims Alive Today USA Believe That Jihad Is Primarily A Call To Holy War Against All Skin Color Of Any Nonbelievers, Sinners, Heretics, And Apostates. Zohran Mamdani's Victory Speech 11/04-2025 Now Confirmed Everything We Feared About...? Yes Close To One Million Muslims Already Living In NYC Right Now. And Planning To Move In 2 Million More Muslims By Dec. 31, 2026... As Millions Of Jews, Transgender And Whites Persons Start Moving Out Fast With There Money. Yes Islam Has Officially Taken Over The People's A Republic Of New York City-State And Is Now Under Islamic And Sharia Laws A Democratic Control Socialist Communist Country... Soon To Be Muslim Hell Hole As Planned For Americastan And We Now Have The Right To Kill You Under Islamic Law And Sharia Laws Today. So New York City-State 11/04/2025 Is Now A New Country Called We The Non-White Citizen's Of The People's Republic Of Americastan 2026. Yes I Will Take My Oath Of Office With My Hand On The Quran (Not The Bible) & Up Hold "One Nation Under Allah" & Not To Uphold Any American Constitution Because Everyone Know Its Is Void Now. As We Live And Work Under A U.S. Government Is Under A Corporation And Maritime Laws and To See Establish Sharia In America. Zohran Mamdani Said As My First Act As Your New Muslim Mayor Of New York City Of Americastan January 02, 2026 I Hear By Order That In The Name Of Allah We The Muslim Of U.S.A. Below: So American Pledge of Allegiance Is Now To Be Replaced in Arabic, replacing "One nation under God," with "One nation under Allah". And All New U.S. Coins To Be Replaced from "In God We Trust" to In The Name Of Allah". Iran and Now U.S.A. New York City: UN experts call for strict new hijab law to be repealed ? Iranian and now America women and girls now face prison terms of up to 15 years and possible death sentences for failing to wear a hijab, through a new strict law on religious dress and behavior that was due to take effect world wide. Independent UN Human Rights Council-appointed experts said in a statement that it represents a fundamental attack on women’s rights. The legislation, which applies to children as young as 12, combines severe criminal penalties with mandatory citizen surveillance and systematic enforcement across all sectors of society, the experts added. The Law on Protecting the Family through the Promotion of the Culture of Chasity and Hijab, represents what experts describe as “an intensification of State control over women’s bodies in Iran and a further assault on women’s rights and freedoms”. Soaring In The Polls As Pauline Hanson’s Burqa Act Was Justified After Bill Was Denied For Debate - https://rumble.com/v72mlk6-soaring-in-the-polls-as-pauline-hansons-burqa-act-was-justified-after-bill-.html Sky News host Rowan Dean defends One Nation Leader Pauline Hanson’s burqa stunt because she has been “shut down” and “denied” the opportunity to debate the wearing of the burqa for Muslim women. “There was a veritable conga line of cowards this week lining up to condemn Pauline Hanson's burqa stunt this week in parliament. I say cowards because not only were they not prepared to hold a debate in parliament about banning the burqa, but they roundly turned on and condemned the one politician who was brave enough to propose the debate,” Mr Dean said. “The stunt came after that denial, not before. At that point, it went from being a stunt to a legitimate form of protest, no different, whether one likes it or not. “Pauline's protest was entirely justified. And I have no doubt that not only will it attract even more support to her party, but also the vehement reaction by Coalition politicians against it will drive even more conservatives away from the Liberal Party. “ Existing restrictions The new legislation expands existing restrictions, targeting women and girls who fail to wear a hijab in both physical and online spaces. While the hijab requirements were already mandatory under Iran’s Islamic Penal Code, this new law introduces dramatically harsher consequences. Violations can now result in extended prison sentences of up to 15 years and substantially increased fines. Most concerning to human rights experts is the provision allowing judges to impose the death penalty under the charge of “corruption on earth”. Systematic impact on Iranian society The law’s reach extends far beyond individual enforcement, embedding mandatory veiling and “culture of chastity” principles deep within Iranian society, the independent experts said. Educational curricula, training programs and public information campaigns must now incorporate these concepts, effectively creating a State-sanctioned value system that experts warn will severely limit freedom of expression and belief. “The law constitutes clear violation of fundamental human rights, legal norms and principles, including women’s rights to equality, freedom of expression, religion and belief, bodily autonomy, liberty, security and privacy, “the experts emphasised. ‘Climate of fear’ Additionally, the law’s approach to enforcement transforms ordinary citizens into agents of the State. The legislation requires individuals, families, and businesses to report instances of unveiling while also mandating extensive use of technology for enforcement purposes. “These requirements will create a climate of fear and distrust among individuals and communities,” the experts warned, noting that severe economic punishments would likely hit vulnerable populations and groups including children, young persons, and social media users. Long term consequences The experts said that the enforcement will likely escalate violence against women and girls while further embedding systematic gender-based discrimination. Harsh penalties along with citizen surveillance and institutional enforcement creates what they describe as a comprehensive system of gender-based persecution. Brigitte Gabriel Speech About Radical Islamic State Of Americastan Never Wanted You To Hear Today - https://rumble.com/v728j92-brigitte-gabriel-speech-about-radical-islamic-state-of-americastan-never-wa.html Brigitte Gabriel Speech About Radical Islamic State 1400 Years of Conquest, Slavery and Murder-Genocide Provides A Facts-Based Timeline Of Events In World History Since The Introduction Of Islam. 1,400 Years Of Christian/Islamic Struggle: An Analysis For Reader Today. We have failed our children. Thus the lack of patriotism we are seeing. I agree with this woman. I admire her bravery for speaking in public. May God bless her. I fact checked a few things said by her video dead on correct! I was very disappointed to see that U.S. News would publish a clearly false article, adopting the world's clearly false, politically correct (PC) view of the place of the Crusades in history. What makes it even worse, the article hides its views under the additional headline falsehood, "The Truth About the Epic Clash Between Christianity and Islam." “We call upon the Government of Iran to immediately repeal the Hijab and Chasity Law and all other discriminatory legislation that perpetuates gender-based persecution,” the experts said, whilst confirming that they are in contact with the Government on this matter. Special Rapporteurs and other independent rights experts are not UN staff, receive no salary for their work and have no connection to any government. They serve in their individual capacity. The hijab is mine': Muslim women take back their rights from US law enforcement... Women in US have been repeatedly forced to take their hijabs off in police custody, but a series of cases show that fighting back is having an impact Police officers stand by as people take part in a rally called "I Am A Muslim Too", on 19 February 2017 in New York City. Alaa Massri was just 18 years old when she was arrested. It was the summer of 2020. Hundreds of thousands of people across the United States were protesting against the murder of George Floyd, an unarmed Black man who was killed while being arrested for allegedly using a counterfeit bill. Massri helped organise some of the protests in Miami, Florida. She proudly wore her hijab - as she had for the past 12 years - grabbed a megaphone, marched, and demanded justice. More than 10,000 people were arrested during the George Floyd protests condemning racism and police brutality across the US - and Massri was one of them. But what set Massri's arrest apart from the others was that she was asked to remove her hijab for the booking photo. Massri explained to officers that the head covering was a religious obligation and that she would not take it off. But no one listened. Instead, an officer yanked the hijab off her head and the photo was taken. Now Massri’s hijab-less picture was out in cyberspace. The hair she had carefully hidden from the world began circulating on social media, with people and spam accounts harassing her. Some even tried to sell the mugshot for thousands of dollars. “I felt naked. I felt completely stripped of all control,” Massri told Middle East Eye while recalling what she felt at that moment. "I felt so blatantly disrespected." “[The hijab] is my protection. This is something I cherish, and to have it just ripped and yanked off with no regard or respect? It felt like all my power was gone.” Massri’s story is just one of many. There are no federal laws to protect a woman's right to continue wearing a hijab when arrested, and no laws to prevent officers from removing it or asking for it to be removed. Considered to be obligatory in Islam, the hijab is a head covering worn by Muslim women who choose to wear it. It can be a symbol of modesty and privacy or cultural identity deeply rooted in Islamic traditions. Many wear it around men who are not considered their "mahram" - a male family member with whom marriage is considered unlawful. Therefore, if asked to be removed in front of strangers, it is a violation of their religious and civic rights. “It was not just this piece of fabric that covered my hair. It was a symbol of my devotion to my religion. It was a symbol of my devotion to understanding that beauty wasn't just physical and materialistic. To have that stripped from you was something almost unbearable, "Massri said. Every state in the US has its own policy in dealing with religious coverings during arrests. After Massri’s arrest, over 330,000 people signed a petition denouncing her treatment by the county corrections department. In a statement to The Miami Herald in response to the criticism of its handling of the case, the department said it could “accommodate inmates who wear head coverings for religious reasons” and noted that it was reviewing the matter “to ensure compliance with our policies”. Massri said she is sure something clicked because five months after her arrest, she got a call from a friend at the county jail. He told her he was with a Muslim hijab-wearing woman who had just been arrested. He told her that they did not take off her hijab. “I'm grateful that I was able to fight back enough to where something good came out of it,” Massri said. And in November of the same year, two Muslim women won their own battles over the issue in New York City. A 'systematic violation' In 2017, Jamilla Clark and Arwa Aziz were arrested. Both were arrested six months apart but faced the same ordeal. They were asked to remove their hijabs for their booking photos. Surrounded by men, they both said no. Then, they relented. In 2018, they got together and filed a class-action civil rights lawsuit arguing that the New York Police Department’s (NYPD) “policies for photographing arrestees violate the religious rights of any civilian forced to remove religious head coverings that leave the face unobstructed. It could apply to the hijab of a Muslim, the skullcap or wig of an Orthodox Jew or the turban of a Sikh”. In 2020, in an effort to settle the lawsuit, the NYPD agreed to change its policy and allow religious observers to be photographed in head coverings so long as their faces were left unobstructed. Under the terms of the settlement agreement, the NYPD was to revise its patrol guide to reflect the new policy and train officers. The settlement stated that exceptions could occur during contraband or weapons inspections, or if an officer perceives that the headgear poses a threat to the safety of others. Albert Fox Cahn is a lawyer who represents Clark and Aziz. While the police department changed its policy, he says the women are still fighting to seek damages to hold the NYPD accountable for past violations. “When we see a large dollar figure attached to this systematic violation of the First Amendment, it will make other police departments think twice about policies that force removal of religious wear,” Cahn told Middle East Eye. In 2017, the city of Long Beach, California, agreed to pay $85,000 to settle a federal lawsuit filed by a Muslim woman whose hijab was pulled off by a male officer while she was in police custody. Her lawsuit, filed in 2016, prompted the Long Beach Police Department to reverse its policy barring people from wearing religious head coverings. In February 2018, the NYPD settled a case filed by three Muslim women for separate incidents concerning the forcible removal of their hijabs, including during mugshots while in custody. A month later in New York, another Muslim woman settled a fourth case against the department on similar grounds. In total, the department paid out at least $265,000 for the four incidents. But while there is progress being made in police departments throughout the country, in other parts of the US, women are still being forced to remove their hijabs. Just last month, a Muslim woman from Grand Rapids, Michigan, sued the Kent County Sheriff’s Office because she was forced to remove her hijab for a booking photo. Cahn explained that there’s an interesting relationship between the criminal justice system and the religious obligations of people. The First Amendment of the US Consitution protects several basic freedoms in the US, including freedom of religion, freedom of speech, freedom of the press, the right to assemble, and the right to petition the government. In 1990, a high-profile case, Employment Division v Smith, led to the Supreme Court ruling that the First Amendment does not protect individuals engaging in illegal acts as part of a religious ceremony. Following the ruling, in 1993 Congress passed the Religious Freedom Restoration Act, which "ensures that interests in religious freedom are protected". And in 2000, Congress passed the Religious Land Use and Institutionalized Persons Act (RLUIPA), which prohibits the government from imposing a "substantial burden" on prisoners' religious practices unless officials can show a compelling need for the restrictions. “Prisons have huge amounts of power over those they hold in their custody. What RLUIPA tries to do is make sure that power is not abused in a way to systematically target religious beliefs and practices,” Cahn said. “Which is why we are able to fight for these women,” he said. A counterintuitive act When a person is arrested, a booking photo (or mugshot, colloquially) is taken of them to identify them and keep a record. Women who wear the hijab are generally identified by their hijabs. They wear their hijabs in their driver's license photos, passport photos, and in public when they leave their homes. So it’s counterintuitive when law enforcement force women to take off their hijabs, Aida Shyef al-Kadi, told Middle East Eye. In 2013, Kadi received a traffic citation for driving without her licence. In June of that year, she missed a court date because she said she had to take her daughter to the hospital for an emergency. Soon after, a judge issued a warrant for her arrest. After she turned herself in, she said the Ramsey County officers told her to take off her hijab and abaya (loose-fitting garment some women wear over their clothes). She said she objected because there were men present. But once she objected, she said she was pushed into a holding cell where she was asked to take her hijab off in front of a male officer. Kadi said she agreed to remove her hijab for a booking photo after being promised the picture wouldn’t be released to the public. In the meantime, she claimed that the officers gave her a bedsheet and then a T-shirt to use as a hijab. She was kept in her cell for 23 hours for “argumentative behavior". The next day, when she was released, she found that her booking photo had become a public record and was available for release upon request. So, she filed a lawsuit, and a settlement was reached. In 2014, Ramsey County updated its policies to ensure that Muslim women who wear the hijab won’t be forced to remove their head coverings in front of men. The county now offers Muslim women jail-approved headscarves. As part of the settlement, the county Sheriff’s Office has to train corrections officers on how to offer religious accommodations to those arrested. The county also agreed to destroy hard and electronic versions of her booking photo. In 2019, Kadi received a $120,000 settlement from the county. She told Middle East Eye that a lot of people, especially Muslims, questioned her on why she decided to pursue such a long battle. But to her, the answer is simple. “The hijab is mine. It belongs to me. It’s my freedom. It’s my right. It’s my faith. It's mine,” she said. “I am a Muslim and the only way you can identify me from a non-Muslim is by my hijab. It’s mine and so I fought for it. It was like a war. They wanted to take something that belonged to me just because I made a mistake.” For Massri, her relationship with the hijab became more complicated. So complicated, that she no longer wears one. “I felt a lot of guilt for not being strong enough in defending myself. I know it’s jail and I can’t really defend myself. But there was so much guilt. I couldn’t keep it on," she said. After the protests, Massri went viral on social media. People were stalking her and breaking into her car, and she felt overwhelmed. Every day when she would look in the mirror, she did not recognise herself and she felt like she didn’t deserve to wear the hijab anymore. “I didn't know who that girl was looking back at me. Every time I’d look in the mirror, I would just remember the power they had to take my hijab off,” she said. For Massri, the hijab was a part of her body. It was not something she felt anyone could control. “So taking it off myself, I felt like I regained control. And I regained power in the sense that no one else could take it off besides me. It was mine." Islamophobia in American policing If removing hijabs for booking photos to identify women is counterintuitive, then why are they asked to do it? Cahn believes a lot of it has to do with Islamophobia being intertwined with so many aspects of American policing. He explained that we see such examples in the NYPD, for example, when the department systematically targeted Muslims by surveilling them, othering the community in the process. In 2011, an Associated Press investigation found that the NYPD religiously profiled and surveilled NYC Muslims in an attempt to find "radicalization", mapping out communities, conducting video surveillance, recruiting informants, and generating intelligence databases since 2002. “We see it endemically throughout policing that oftentimes Islam is viewed through a lens of suspicion. We see other cities, and not I'm not talking about just New York City, that have policies that are clearly designed to target Muslim residents and punish them." Kadi remembers the moment she was asked to take off her hijab. She said she saw so much anger in the officer. “It felt like they were angry at the sight of my hijab,” she said. She said she remembers the officer telling her that other Muslim women who get arrested don't care about the hijab. She said she had tried explaining to them that not every woman has to care. “It felt like they were not accepting of others who are not like them. They couldn’t see America's diversity. They couldn’t see me as somebody.” Massri believes it’s a power trip. She believes that the officers who take hijabs off want to take pleasure in having that much power. “It’s about them knowing they can hide behind that badge and nothing will happen to them,” she said. She explained that in jail, there were no clocks or windows to tell the time of day. “So they do this on purpose. At the end of the day, it’s just to strip you of your humanity.” Niqab vs Hijab vs Burka What Is the Difference? The main difference between a hijab and a burka lies in how much they cover. The hijab is a headscarf that covers the head, neck, and shoulders but leaves the face completely visible. On the other hand, the burka gives covering the entire body including face and some times hands, with a mesh screen for vision. The Islamic world is experiencing a rise in women wearing the burqa claiming it to be part of the Islamic dress code. Whether it is worn by choice or force is open to debate as very few women are able to, or prefer not to voice an opinion on the matter. Those who have, generally argue against the compulsory (by law as in Afghanistan) wearing of this garment with a minority claiming the right to wear it citing Quranic and prophetic instruction. A Burqa is an outer garment worn by women in Islamic societies for the purpose of concealing their bodies and/or face. It is mostly worn when a woman leaves her home and is compelled to wear it until she returns. The burqa is worn throughout Middle Eastern nations and most Muslim nations around the world, with a few liberal or democratic governments being less strict about its use. One such famous example is Turkey, where secular ideas prevail and give people the freedom to choose. Meanwhile, in stricter nations, women are forced to wear the burqa; failure to do so can result in beatings, harassment or worse. Obviously a woman wears a burqa but more specifically, conservative practicing Muslims wear it. Girls are not mandated to wear a burqa until they reach puberty but this notion is not practiced, as girls as young as six are made to wear the burqa to physically and mentally prepare them for adult life. Burqa falls under the category of Hijab. This is an Arabic word which means to veil or cover and refers to a woman’s head and body covering. In Saudi Arabia, women wear a loose robe called abaya and a face veil called niqab, while in nations like Tunisia or Turkey; Muslim women tend to wear only a headscarf. In Iran, they take a step further and the “fashion police” mandate all women to wear loose clothing – preferably a black or white robe – when going out, women are also supposed to wear either a full face veil or scarf. One of the extremes of burqa is the Afghan burqa, which was enforced by the Taliban. This burqa covers the entire body in loose clothing with the face (including eyes) being covered with only a grille for the women to look through. The Dress Code in the Quran for women Introduction: Before presenting the Quranic rules for women's dress, it is essential to be reminded of the following: 1- The Quran is the only source of law authorized by God (6:114). 2- The Quran is complete and fully detailed (6:38, 6:114, 16:89 and 12:111). 3- God calls on His true believers to make sure not to fall into the trap of shirk by following the words of the scholars instead of the words of God (9:31). 4- God condemns those who prohibit what He has not prohibited (5:87, 6:140, 6:150, 7:32, 10:59, and 16:116). 5- Those who invent laws that were never authorized by God, and also those who follow such laws, are guilty of committing shirk: Or do they have partners who legislate for them of the religion what God did not authorize? Had it not been for a decisive Word, they would have already been judged. Indeed, the transgressors shall have a painful punishment. 42:21 The words 'shuraka' (partners) indicate that those who commit such sins are in fact setting partners with God in His exclusive right of lawmaking. The command to follow the Quran alone is spelt out clearly in the Quran, see: Why Quran alone The following are the Quranic guidelines for women's dress: First Rule: The Best Garment O Children of Adam, We have brought down to you garments to cover your bodies, as well as for adornment, yet the garment of reverence is the best. These are some of God's signs. May you take heed. 7:26 Revering God is the most important guideline for women when they choose their dress. The righteous reverent woman will know that God is always watching her, she will therefore dress modestly and in line with God's requirements for decency and morality. Any woman knows full well what clothes are considered decent and what clothes are revealing, she will not need to be told. This is why God set the rule of reverence as the first rule. Second Rule: Cover your Cleavage The second rule can be found in 24:31. God commanded women to cover their cleavage. Before reviewing 24:31, it is necessary to address some key Quranic words which have been subject to manipulation by those who enforce non-Quranic dress rules on women. The two words in question in 24:31 'hijab' and 'khimar'. The word 'hijab' in Islamic practice vs its use in the Quran Hijab is the term used by many Muslim women today to describe their head cover. The Arabic word 'hijab' literally means barrier or veil. Other meanings for the word 'hijab' include screen, cover(ing), mantle, curtain, drapes, partition, division, divider and barrier. The word 'hijab' is used in 7 Quranic verses. The verses are: 7:46, 17:45, 19:17, 33:53, 38:32, 41:5, 42:51 and 17:45. None of these occurrences of the word 'hijab' mean a head cover for women. God knows that there will come a time when Muslims will use the word 'hijab' to invent a dress code that God Himself never authorized. God used the word 'hijab' ahead of them just as He used the word 'hadith' ahead of them in (45:6). Historical Background: While many Muslims call 'hijab' an Islamic dress code, they are in fact oblivious of the fact that the concept of 'hijab' has nothing to do with Islam, nor with the Quran. In fact, the 'hijab' is an old Jewish tradition that infiltrated the hadith books like many innovations that contaminated Islam through the hadith. Any student of Jewish traditions would know that the head cover for the Jewish woman is encouraged by the rabbis and religious leaders. Religious Jewish women still cover their heads most of the time, especially in the synagogues, at weddings and religious festivities. This Jewish tradition is a cultural not a religious one. The 'hijab' was observed by women of the civilizations that preceded the Jews and was passed down to the Jewish culture. Some Christian women cover their heads on many religious occasions while the nuns cover their heads all the time. The tradition of covering the head was practiced thousands of years before Muslim scholars claimed the 'hijab' as a Muslim dress code. The traditional Arabs, of all religions, Jews, Christians and Muslims used to wear 'hijab', not because of Islam, but because of tradition. In Saudi Arabia for example, all men cover their heads, not because of Islam but because of tradition. North Africa is known for its Tribe (Tuareg) in which it is the Muslim men who wear the 'hijab' and not the women, a case where the tradition is reversed. In brief, 'hijab' is a traditional dress and has nothing to do with Islam or religion. In certain areas of the world, men are the ones who wear the 'hijab' while in others women do. Mixing religion with tradition is a form of idol worship since it implies setting up other sources of religious laws besides the law of God. The word 'khimar' in the Quran: The word 'khimar' can be found in the Quran in 24:31. While the first basic rule of the Dress Code for Muslim women can be found in 7:26, the second rule of the dress code for women can be found in 24:31. Some Muslims quote verse 31 of sura 24 as containing the 'hijab', or head cover, by pointing to the word, khumoorihinna, (their khimars), forgetting that God already used the word 'hijab', several times in the Quran, but none to mean head cover. Those who are not shackled by pre-conceptions will easily see that there is no command in 24:31 for women to cover their heads. The word 'khimar' does not mean 'hijab' or head cover. Those who quote this verse usually add the words "head cover" or the word "veil" after the word 'khumoorihinna', usually between brackets. These additions are their own words not the words of God and they are clearly added to the text to imply a meaning not found in God's words. The words of 24:31 are: And say to the believing women to lower their gaze and to guard their private parts, and not to show their zinat except that of it which is normally shown. They shall also cover their cleavage with their khimars. They shall not show their zinat except in the presence of their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, other women, what their right hands possess, the male attendants who have no sexual desire and the children who are yet to attain awareness of women's nakedness. They shall not strike their feet so as to reveal details of their hidden zinat. Repent to God all of you, O believers, so that you may succeed. 24:31 The Arabic word 'zinat' means adornments. In the context of 24:31, it refers to women's bodily beauty spots that carry sexual appeal. The Arabic word khimar means cover. Any cover can be called a khimar, such as a curtain or a garment. A tablecloth that covers the top of a table can also be called a khimar. A blanket can be called a khimar, and so on. The word 'khamr', is used in the Quran for intoxicants. It is a derivative of the word khimar. Both words mean: that which covers. The khimar covers a window, a body, a table and so on, while khamr is that which covers the mind. Traditional translators, obviously influenced by hadith and culture, claim that khimar in 24:31 has only one meaning, and that is the head cover. Thus, they mislead women into believing that 24:31 commands them to cover their hair.In 24:31 God instructs women to use their khimar (cover/garment) to cover their cleavage. Covering the chest can be done by a dress, coat, shawl, shirt, blouse, scarf and so on. Third Rule: Not to reveal their zinat The third rule can also be found in 24:31. Here God commands women not to reveal their 'zinat' except what is normally apparent such as the head (face and hair), arms, lower legs, etc. Not to show their zinat except that of it which is normally shown. This expression may sound vague to many because they have not understood the mercy of God. God used the general phrase "what is normally shown" in order to allow women the freedom to decide, at different occasions, what is shown of her body. Righteous women will always make the correct decision so as to conform to the general code of morality, and also according to the time, place and occasion. The great wisdom of God in granting women this flexible concession can be witnessed every day and in every place. The following example demonstrates the application of this concession: A woman attending the masjid for prayers, or attending a funeral would wish to wear fairly conservative clothes, but a woman playing sports for example, would wish to wear simple light clothes that do not hinder movement. If God did not grant this merciful concession in 24:31, it would mean that all women would have to wear identical clothes at all occasions. The word 'zeenatahunna' (beauty spots) in this verse refers to the woman's beauty spots which carry a sexual connotation, examples are: thighs, breasts and back side. At the end of the verse, God tells the women not to strike with their feet to show their 'zeenatahunna'. The way a woman strikes her feet while walking can expose the outlines of certain parts of the body. For a more detailed analysis of 24:31 please go to: Corruption of 24:31 Fourth Rule: Lengthen your outer garments O you prophet, tell your wives and your daughters and the women of the believers to lower their outer garments. This is better so that they will be recognized and not harmed. God is Forgiver, Merciful. 33:59 When we reflect on the above words, we would understand the great wisdom of God. In this verse, God, deliberately said that women should lower their outer garments (dress, skirt, jalabiya, etc), but did not say any precise details of how much to lower. God could have said to lower their garments to their ankles or to their mid-calf or to their knees, but He did not. God knows that we will be living in different communities and have different cultures. Thus God left the exact amount of lowering of a woman's dress for women to decide, as long as righteousness is always maintained. Some scholars have claimed that the Quran commands women to cover all their bodies and not just lower their garments, for the details please see: Manipulation of 33:59. Relaxing the Dress Code: Within a family setting, God put no hardship on women, permitting them to relax their dress code. This is apparent from the words of 24:31 (above). In addition, elderly women who no longer expect to get married can also relax their dress code: Regarding the elderly post-menstrual women who no longer seek marriage, there is no blame upon them for relaxing their clothes, provided they do not flaunt their zinat. Indeed, maintaining morality is better for them. God is Hearer, Knowledgeable. 24:60 Reply to those who claim that a Muslim woman should be covered except for her face: Many Muslim scholars have invented extreme rules for women's dress which are not found in the Quran. Some say that women should be totally covered except for their faces, while others who are even more extreme, say that all women must be covered from head to toe except for two holes for the eyes to see. 1- There are no words anywhere in the Quran which command women to cover all their bodies. Those who preach such un-Quranic rules cannot find words in the Quran to justify this extremity, so they manipulate various words in 24:31 and 33:59 to justify the falsehood. 2- The fact that God says in 24:31 to specifically cover the bosom indicates clearly that there are other parts of the woman’s body that do not have to be covered. To elaborate on the indication of the words in 24:31, let us ponder on the following example: Think of your house and in it, you have a garden. You have a gardener who comes to look after your garden. One day you tell the gardener: please water the area under the big tree and also water the back of the garden. What does this example tell us? It tells us that since you specified only areas to be watered, then this is a clear indication that there will be other areas in the garden that are not to be watered. If you wanted the gardener to water the whole garden you would have said: Please water the whole garden. When we apply this example to the issue of women’s dress code in the Quran, the same principle applies. If God wanted the whole body of the woman to be covered, God would not have specified the chest to be covered but would have issued a command for all the body to be covered. But since God specifies certain parts of the woman’s body to be covered, then there are other parts that do not have to be covered, as long as they are not beauty spots of a sexual connotation and as long as righteousness in dress is maintained. 3- The command to "lower their garment" also proves that the woman is not commanded to be covered from head to toe. For if that was the case and women must be covered down to their toes, there would be no meaning to "lower their garments". How can a woman lower a garment that is already down to the ground? What does The Quran say about the burqa? First of all it depends upon who you ask. There is disagreement in Islamic circles as to what extent Quran advocates the wearing of the burqa. However, The Quran does not specifically mention the burqa or tell women to wear such extremely confining clothes. Instead, it instructs men and women to dress and behave modestly in society (24:31), which the Ulama or “Scholars” do agree upon. Modern day Muslims base their authority regarding the burqa on the hadith or collected traditions of life in the days of prophet Muhammad. It is important to note here that these “collected traditions” have no place in Islam, (please see relevant articles on this site). Most followers of these traditions know little of their origins or authenticity. For the thousands of traditions attributed to the Prophet only one bears notable credibility: “Do not write down anything I say except the Quran. Whoever has written something other than Quran let him destroy it.” (Ahmed Ibn Hanbal, Vol. 1, page 171 also Sahih Muslim, Book 42, Number 7147). With contradiction and confusion thrown up by the hadith and “scholars of Islam” let us consider what the Quran says and which sheds light on the issue of the burqa: [33:52] No women are lawful for you beyond this, nor for you to replace them with other wives even if you are attracted by their beauty, with the exception of what your right hand possesses. You must be content with those already made lawful to you. God is watchful over all things. The significance of the underlined words is that they confirm that God never commanded women to cover their faces. If the Burqa was a command from God, as some claim, then how can any man be attracted to a woman's beauty (as in 33:52)? Naturally the woman's beauty, which God is speaking about, is the beauty of her face. If the Burqa was a command from God then the words in 33:52 would become meaningless and obsolete. Now let us review what the Quran says about the topic of a dress code. For women: Cover your chest (24:31); Lengthen your garments (33:59) and for both sexes; The BEST garment is righteousness and modest conduct (7:26). The word burqa is not to be found anywhere in the Quran, but as it falls under the heading of hijab which is used in Quran we should explore its use. The Arabic word hijab can be translated into veil or yashmak. Other meanings for the word include screen, barrier, cover(ing), mantle, curtain, drapes, partition, division, divider etc. The word hijab appears in the Qur’an seven times, five of them as “hijab” and twice as “hijaban”. See 7:46, 17:45, 19:17, 33:53, 38:32, 41:5, 42:51. None of these “hijab” words are used in the Quran in reference to what the traditional Muslims call today “the dress code for Muslim woman”. Hijab in the Qur’an has nothing to do with a woman’s dress code. [7:46] A hijab (barrier) separates them, while the Purgatory is occupied by people who recognise each side by their looks. They will call the dwellers of Paradise: "Peace be upon you." They did not enter (Paradise) through wishful thinking. [42:51] No human being can communicate with God except through inspiration, or from behind a hijaban (barrier), or by sending a messenger through whom He reveals what He wills. He is the Most High, Most Wise. Another word commonly used to justify the wearing of the burqa or at best a veil is the word khimaar, which can be found, along with the dress code for women in 24:31. Some Muslims quote this verse as a commandment for hijab, or head cover by pointing to the word khumurihinna in 24:31, which simply means cover, forgetting that God has already used the word hijab, several times in the Qur’an. Those blessed by God can see that the use of the word “Khimaar” in this verse is not for hijab, nor for head cover. Those who quote this verse usually add (head cover or veil) after the word Khumurihinna, and usually between parentheses, because it is their addition to the verse of God. Here is the most accurate translation of 24:31. [24:31] And tell the believing women to subdue their eyes, and maintain their chastity. They shall not reveal any parts of their bodies, except that which is apparent. They shall cover their chests with their ‘khimar’. Most of the translators, obviously influenced by the hadith translate the word as VEIL and thus mislead people into believing that this verse is advocating the covering of the head and hair, some even go to the extent of claiming that 24:31 implies the covering of the face! But the truth is that the word khimaar simply means a cover, any cover is called khimaar in Arabic. The derivative word khamrah, which means intoxicants, is so called because it covers the brain. In 24:31, God is telling the women to use their cover (khimaar, being a dress, a coat, a shawl, a shirt, a blouse, a tie, a scarf . . . etc.) to cover their bosoms, not their heads, face or hair. If God willed to order the women to cover their heads, face or hair, He would have simply said, “Cover your head, face and hair.” God is neither vague nor forgetful! God does not run out of words. He does not wait for, nor need a scholar to apply the correct words for Him! God confirms that the Quran is complete and fully detailed (6:114/5). The Arabic word for chest or more accurately the cleavage is jayb and this is the word used in this verse, but the Arabic words for head which is Ra’s, or hair which is sha’r are NOT. The commandment in the verse is clear - Cover your chest. The last part of the verse 24:31 translates as, “They shall not strike their feet when they walk in order to shake and reveal certain details of their bodies”. Details of the body can or cannot be revealed by the dress you wear and not by your head cover. It is a crime that so many men who have coaxed, or pressured, or demanded that their women wear the burqa, or that their daughters wear a hijab prematurely, are most probably unable or unwilling to read the Quran and uphold its tenants, being totally dependent on the interpretations incorrectly preached to them by immoderate clerics and cultural exhortations not based on pure religion. The problem with so many clerics in powerful positions within many Islamic communities around the globe, is that these religious leaders do not allow for intellectual freedom, or personal interpretation when it comes to matters of self assessed modesty and female dressing because of the narrowness in which they view women’s supposedly intemperate sexuality and the lack of self-control in men. Surely in this day and age, human beings can be trusted to walk down the street, safe in the knowledge that a glimpse of hair will not cause a riot. A veil worn in any form should be a personal and independent choice, free of social pressure. A shroud should not be used to effectively excise a woman from the society in which they live and the possibilities of the freedoms we should all enjoy. 2:256 There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in God has grasped the strongest bond; one that never breaks. God is Hearer, Omniscient. In Islam, a husband holds several rights over his wife, which are derived from the Quran and authentic Hadith. These rights are intended to maintain harmony, stability, and mutual respect within the marital relationship. The following are the 13 rights of a husband over his wife as commonly cited in Islamic teachings: Wake Up Women: A Rights Of A Husband Over His Wife In America Islamic And Sharia Laws Today! - https://rumble.com/v725yfm-wake-up-women-a-rights-of-a-husband-over-his-wife-in-america-islamic-and-sh.html We 8 Chinese's Christian women at this channel want to stress... We don't hate Muslims and I don't want you to hate Muslims. That's not the problem here. My problem is with radical Muslims. If you're the kind of person that comes to this country, you work hard, you pay your taxes, you don't force religion down people's throats, then I don't have a problem with you. But if you think you're going to come here to this country and force religion down the people's throats and tell people how to live their lives, you got another thing coming. And if you're the kind of person where you're sad or you're uncomfortable living in America when it's not a Muslim country in the first place, well, I'd be more than happy to show you or tell you the directions to the airport today. We ask Allah to keep us safe and sound, and to reform our society. May Allah bless our Prophet Muhammad. Jizya Is A Tax Imposed On Non-Muslim Under Sharia Laws. Zohran Mamdani This Man In The Video Is Right... He Explains It Very Clearly: All American Need To Know... This Money Is Paid In Exchange For Your Life... Simply Because You Are Considered An "Enemy Of Allah" Here’s the thing: who is going to protect us from the Muslim sharia patrol? Consider the bigoted and genocidal Jew-hared central to Islamic texts and teachings today. America Peoples also need to remember that 92% of Muslim immigration cum-ing into USA are military age men only... without bring are family with us... (no wife and no kids) to USA from third world Muslim majority countries. Remember In Islam we may have up to 4 wife's starting at age 6 yrs. Old and we are only having sex with white young teens as slave or a concubine Under Islamic & Sharia Law Only. According to Islamic jurisprudence as presented in the provided sources, a Muslim man is permitted to have sexual relations with a female slave or concubine under specific conditions. This permission is derived from Quranic verses, such as Surah Al-Mu’minun 23:5-6 and Surah Al-Ma’aarij 70:30, which state that sexual relations are permissible with one's wives or with "those whom their right hands possess". The term "those whom their right hands possess" refers to female slaves acquired through lawful means, such as being captured as prisoners of war during a jihad, or purchased in a legitimate transaction. The permissibility of sexual relations with a concubine is conditional upon the woman being in a state of ownership by the man. A female slave becomes permissible for sexual relations after her master has acquired her legally, and she must not be pregnant; if she is pregnant, intercourse is prohibited until she gives birth, and if she is not pregnant, she must menstruate at least once before intercourse is allowed. The ownership of a slave is considered to grant the master the right to sexual relations with her, and this right is seen as a lawful benefit derived from ownership, analogous to other rights such as labor or sale. The Somali & Islamic saying "gabadh ama god hakaaga jirto ama gunti rag" loosely translates to "A Girl Should Either Be Married Or In A Grave". Yes Most Muslim's And Far Left America And Pedophile's Love Sharia Law And It Is Better Than The American Following It Own U.S.A. Laws. It's Because The Age Of Consent To Get Married Is 6 Yrs. Old & Age To Have Sexual Intercourse With A Child Is 9 Yrs. Old Period And The Child Said About It? (You Promised Me A Happy Meal) As The Child Is Crying After Being Rape By Ten Men Daily... So This Is How It Will Work In America For Both Side Today. So All America Remember This That Islam Is A Religion Peace And Raping Gangs Is Cum-ing To A America City Near You Soon In 2026... Islam Has Officially Taken Over The People's Republic Of New York City-State Is Under Sharia Laws. ps. Remember In Islam Its not called raping a child... Its having sex with a slave or a concubine Under Islamic & Sharia Law. Free Speech Under Siege: The Deadly Price of Criticizing Islam A Total Collapse In Its Entire 1,400 Years In World History Today. https://stophindudvesha.org/free-speech-under-siege-the-deadly-price-of-criticizing-islam/ Throughout history, those who have criticized or questioned Islamic beliefs have often faced serious repercussions, including threats, violence, or even assassination. This ongoing suppression raises important concerns about free speech, personal safety, and the expanding influence of ideological extremism. Yes Most Muslim's And Far Left America And Pedophile's Love Sharia Law And It Is Better Than The American Following It Own U.S.A. Laws. It's Because The Age Of Consent To Get Married Is 6 Yrs. Old & Age To Have Sexual Intercourse With A Child Is 9 Yrs. Old Period And The Child Said About It? (You Promised Me A Happy Meal) As The Child Is Crying After Being Rape By Ten Men Daily... So This Is How It Will Work In America For Both Side Today. So All America Remember This That Islam Is A Religion Peace And Raping Gangs Is Cum-ing To A America City Near You Soon In 2026... Islam Has Officially Taken Over The People's Republic Of New York City-State Is Under Sharia Laws. ps. Remember In Islam Its not called raping a child... Its having sex with a slave or a concubine Under Islamic & Sharia Law. Praise Be To Allah, And Blessings And Peace Be Upon The Messenger Of Allah: Quran 5:38, Which States: "As for a man or woman who commits theft, cut off the hands of both to recompense them for what they earned, a deterrent from Allah. And Allah is Mighty, Wise". P.S. So To All The Muslin Peoples We Want You To Follow Your Own Laws And (Cut Off The Hand Of All The Person Who Did This Welfare Fraud & Raping Teens & Sex Slave & Rape Gangs Etc... Per Quran 5:38 Under Islamic And Sharia Laws Now). The True Islam’s Hidden History And True Petra Theory And True Sacred City A Full Documentary - https://rumble.com/v6z9ntk-the-true-islams-hidden-history-and-true-petra-theory-and-true-sacred-city-a.html The "Petra Theory," popularized by Canadian author and historian Dan Gibson in his documentary The Sacred City, posits that the original holy city of Islam was not Mecca in Saudi Arabia, but Petra in Jordan. Gibson argues that the first revelations of the Qur’an occurred in Petra, and that the early Muslim community, including the Prophet Muhammad, fled from there to Medina, with Mecca being established later during the Second Fitna (2nd Civil War).According to this theory, the Kaaba and the Black Stone were originally located in Petra, and the Black Stone was later moved to Mecca for safekeeping during the Umayyad campaigns. A Central piece of evidence cited by Gibson is the orientation of early mosques. He claims that an analysis of over 200 mosques built between 622 and 922 AD shows that all 17 mosques constructed within the first 35 years of Islam (622–657 AD) faced Petra, Jordan, rather than Mecca. This pattern of orientation shifted over time, with a period of confusion from 657 to 747 AD, and by 872 AD, all mosques were built facing Mecca. This shift is interpreted by Gibson as evidence that the religious focus moved from Petra to Mecca after the initial period of Islam. So Now Per Islamic Qur’an Teaching 1.8 Billion Muslim Are Praying 5 Times A Day Now Facing The Wrong Way Today... Why Is This Happening Today And Why Muslim's Are Not Following The True Teaching Of Muhammad Commanded That All Muslim's To Praying 5 Times A Day 1,400 Yrs. Ago Facing Petra In Jordan, Rather Than Not In Mecca Today.? Islamic and Christian Religion are not compatible at all... its like oil and water do not mix at all today. No, it is not compatible. The Qur'an explicitly denies the divinity of Christ, which is one of the absolute bedrock tenets of the Christian faith. Without His divinity and associated sinlessness Christ's sacrifice and resurrection would carry no meaning or effect. One additional note: I ran across this article today and I thought it would round out this answer well. In it the author explains the doctrine of the Trinity and why it matters so much. The fact that Christ was divine and one part of a triune Godhead is critical to Christianity, and as I said the Qur'an denies it outright. A great summary of the Trinity from the article: The doctrine of the Trinity can be summarized in seven statements. (1) There is only one God. (2) The Father is God. (3) The Son is God. (4) The Holy Spirit is God. (5) The Father is not the Son. (6) The Son is the not the Holy Spirit. (7) The Holy Spirit is not the Father. All of the creedal formulations and theological jargon and philosophical apologetics have to do with safeguarding each one of these statements and doing so without denying any of the other six. Without a Trinity there is no Christianity, therein lies the direct conflict with the Qur'an. Capital punishment is permitted in Islamic jurisprudence only under specific legal conditions, such as for crimes like intentional murder (qisas), apostasy, adultery (zina), or banditry (hirabah), and must be carried out by a legitimate judicial authority, not by individuals. The death penalty is not a personal right but a legal sentence within a formal justice system. Even in cases of war or jihad, classical Islamic scholars have prohibited the killing of non-combatants, including women, children, and civilians. Some political figures have used inflammatory language, such as calling radical Shi'ite groups a "death cult," but these statements reflect personal opinions and do not represent mainstream Islamic beliefs or the views of the global Muslim community. Similarly, extremist interpretations that justify violence are widely rejected by Islamic scholars and institutions. Dedication - https://al-islam.org/printpdf/book/export/html/121392 Truth about Agenda U.N. 21 and Plan to Control and Enslave the New World Order - https://rumble.com/v2ak54g-truth-about-agenda-u.n.-21-and-plan-to-control-and-enslave-the-new-world-or.html Brief Outline Of The New World Order Plan UN Agenda 21 - https://sustainabledevelopment.un.org/content/documents/21252030%20Agenda%20for%20Sustainable%20Development%20web.pdf U.S.A. Abandoned $85 Billions in Military Equipment in Afghanistan government and now sold all over Muslim world now to Jihad, Hamas, Khilafah, Isis, Islamic State Freedom Fighters Millions 2 Die Soon With Abandoned Weapons And Munitions Billions In Military Equipment. Millions To Die In Middle East Now From 85 Billion Worth U.S.A. Military Equipment - https://rumble.com/v3ob59z-millions-to-die-in-middle-east-now-from-85-billion-worth-u.s.a.-military-eq.html And Now 16 Billion Worth Of This Equipment Is Now In The Islamic State And Is Now In Muslim Hands All A Cross The 50 State In U.S.A. Today? https://extremism.gwu.edu/sites/g/files/zaxdzs5746/files/IslamistHomophobiaintheWest090722.pdf The Urgent Fight Against Blasphemy Laws Abolish Blasphemy Laws Statement by Ex-Muslims International We must abolish blasphemy laws, Now! They are archaic, oppressive, and designed to silence, punish, and kill those who dare to think freely. These laws are not about respect for the religious; they are a weapon used by theocratic regimes and extremist mobs to crush dissent, erase minority voices, and terrorize those who challenge religious dogma. In Iran, Pakistan, and beyond, people are languishing in prison cells, awaiting execution, or being lynched in the streets—just for speaking their minds or thinking differently. Blasphemy Laws Are a Death Sentence for Free Thought The right to question, challenge, and criticize the taboo and sacred is the foundation of freedom of expression and conscience. Yet, in many countries, daring to express an opinion outside religious orthodoxy is met with death sentences and mob violence: Yousef Mehrdad and Sadrollah Fazeli Zarewere executed in Iran for promoting “atheism and insulting religious and Islamic sanctities.” Also, Mohammad Amin Mahdavi Shayesteh has been sentenced to death for “insulting Islamic sanctities.” Four people have been sentenced to death in Pakistan for social media posts deemed “offensive.” Also, a mob claimed doctor Shah Nawaz insulted Muhammad, Islam’s prophet, and demanded his arrest. Whilst in custody, police orchestrated his killing. These are not isolated incidents but part of a brutal system that thrives on fear and suppression. This is state-backed terrorism, using violence for ideological and political goals, masquerading as justice. The death penalty for blasphemy is applicable outside of theocracies as in the recent assassination of Salwan Momika in Sweden by most likely a “foreign power.” Make no mistake—these laws do not “protect” the religious. Many believers are also targeted by blasphemy laws. Also, religion, like any other idea, cannot be “protected,” it must be open to criticism and dissent, even when the dissent is deemed unpalatable, such as in Quran burning. Calls for blasphemy laws in Europe, such as in Sweden and the UK only further embolden the religious-Right, including those who carried out the murder of Samuel Paty, the Charlie Hebdo attack, and the threats against the Batley Grammar School teacher, who remains in hiding to this day. The apology by the mother of an autistic boy in Wakefield after he accidentally dropped a Quran is another example of blasphemy hysteria, thanks to years of appeasement policies towards religion and the religious-Right in contravention of fundamental human rights. Islamic Justifications for the Death Penalty for Apostasy and Blasphemy While the Quran does not explicitly prescribe execution for apostasy or blasphemy, classical Islamic jurisprudence and Hadith (sayings of Prophet Muhammad) have been used to justify capital punishment for those who leave or criticize Islam. Quranic verses include: Surah Al-Baqarah (2:217): “And whoever among you reverts from his religion and dies while he is a disbeliever – for those, their deeds have become worthless in this world and the Hereafter…” Surah Al-Ma’idah (5:33): “Indeed, the penalty for those who wage war against Allah and His Messenger… is none but that they be killed or crucified…” Surah An-Nisa (4:88-89): “But if they turn away, then seize them and kill them wherever you find them…” Examples of Hadith include: Sahih Bukhari (9:83:17): “The blood of a Muslim cannot be shed except in three cases: … the one who reverts from Islam and leaves the community.” Sunan Abu Dawood (4:4340): “The Messenger of Allah said: ‘Whoever changes his religion, kill him.’” Sahih Muslim (3:4131): Ali, the fourth caliph, executed a man for leaving Islam, saying the Prophet instructed it. Sunan Abu Dawood (38:4348): “A blind man’s slave-mother used to abuse the Prophet. He killed her. The Prophet said: ‘Her blood is permissible.’” Sahih Bukhari (5:59:369): “A man said: ‘O Allah’s Messenger! What about those who insult you?’ The Prophet replied: ‘Kill them.’” These texts are the foundation of modern blasphemy laws in countries like Pakistan, Iran, and Saudi Arabia, where people are imprisoned or executed for questioning religion. Religions are ideologies not sentient beings and do not warrant human rights. Human rights are for people, not religions and beliefs. The separation of religion from the state (Laicite) is a matter of life and death for those accused of blasphemy and apostasy and a minimum precondition for the respect of the rights to expression and conscience. Jihadi Grape Are Teenage UK Or American Girl Muslim Grooming Gangs Criminality Filthy Ideology - https://rumble.com/v724328-jihadi-grape-are-teenage-uk-or-american-girl-muslim-grooming-gangs-criminal.html UK grooming gangs are working full time with tens of thousands minor girls as young as 9 ears old were groomed, raped, beaten, and killed ? be-heading by millions Muslim predators across thousands cities all over the world as authorities turned a blind eye to everything now. Islam is Not a Religion of Peace or The Truth About Islamophobia and Sharia Laws - https://rumble.com/v2gegm4-islam-is-not-a-religion-of-peace-or-the-truth-about-islamophobia-and-sharia.html https://web.archive.org/web/20150703113256/http://www.thereligionofpeace.com/quran/023-violence.htm Truth About Islam Laws In USA All Death Penalty For Violations Today. So Why Are All Or Most Muslim So Dishonest In America Today And All Muslim In U.S.A. Need To Go Home Now Today? Tens Of Millions Live On Welfare Fraud, Sex Slave, Gang Raping* Terror Groups And Lying On Immigration Forms Etc. Etc. The Idea That Muslim Women Cannot Work At All Under Islamic Laws Is Correct. Stealing and being dishonest are closely related behaviors that both involve a breach of trust and societal norms, often stemming from similar psychological and moral motivations. Quran 5:38, which states: "As for a man or woman who commits theft, cut off the hands of both to recompense them for what they earned, a deterrent from Allah. And Allah is Mighty, Wise". Thank You ! P.S. So To All The Muslin Peoples We Want You To Follow Your Own Laws And (Cut Off The Hand Of All The Person Who Did This Welfare Fraud... Per Quran 5:38 Under Islamic And Sharia Laws Now Today). https://al-islam.org/printpdf/book/export/html/121392 Islam’s Biggest Problem Is? What Is The Islamic Dilemma? Its Own Jesus* Either Way, Islam Is False? -https://rumble.com/v72cxf6-islams-biggest-problem-is-what-is-the-islamic-dilemma-its-own-jesus-either-.html Beautiful Places In Iran Before Iran’s Islamic Revolution in 1979 So Now Let The Be-Heading Start ? - https://rumble.com/v2ej4me-beautiful-places-in-iran-before-irans-islamic-revolution-in-1979-now-the-be.html World Economic Forum Great Reset Medical Tyranny, Woke Culture, Green Agenda -https://rumble.com/v3jfm06-world-economic-forum-great-reset-medical-tyranny-woke-culture-green-agenda.html Yes The New World Order Year Zero... Its For The Greater Good, Greater Good And God Bless You ALL... Yes Its For The Greater Good In 2026. We at this channel would like to add this quote for everyone to open your own mind this year: Your body diet is not only what you eat. It is also what you watch, what you listen to, what you read, the people you hang out with and the things you subject your mind, body and soul too. Always be mindful of the things you put into your body emotionally, spiritually and physically. Thank You Everyone Who Watch Our 1162+ Video's To Help Other In 2026.

In The Name Of Allah We The Muslim Of U.S.A. All Female Most Have Their "Clitoris Removal" Per Quran Genital Mutilation? Or By Clitoridectomy Per Islamic Laws?. So All Person's Live In U.S.A. Pre-Teens, Girls, Women Most Have Female Genital Mutilation Done by Sept 30, 2030 Per UN Agenda 21 and UN Agenda 2030. Religious leaders with sensitivity to intellectual debates of the time as well as the circumstances of the Muslim community have long taken an interest in the questions raised with respect to Islam and women. I have published a number of fatwa collections exclusively devoted to this topic, addressing contemporary matters in public lectures and study circles, and convening seminars to investigate how better to advance women’s rights. This in response to the realization that modern Western concepts have begun to have great impact on Muslim societies, and in particular, doubts about the status of women within the Islamic worldview have begun to proliferate. The history of Islam had not been previously confronted with what is now called “women’s issues.” As a result of the Muslim world’s encounter with the West, and due to the West’s particular history during the Dark Ages (due widespread and historical mistreatment of women), calls began to be heard about liberating women. Though these calls have found their way into the discourse of those living in Muslim societies, the truth is that the Muslim woman has long been liberated for centuries under Islamic rule. What is striking in this new discourse is the way in which it puts women against men in a continuous struggle and state of competition. Islam, however, is a religion which recognizes the equal status of men and women in the eyes of God, as is attested by numerous passages in the Holy Qur’an. The most fundamental aspect of this status is the unity of the human spirit in which both genders stem from. As God says, “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear God, through whom you ask one another, and the wombs. Indeed God is ever, over you, an Observer” (Quran 4:1). Similarly, He has made clear on more than one occasion the spiritual equality of men and women in matters of religious worship, considering solely the sincerity of their acts of worship and piety. Instead of paying any attention to the gender (or ethnicity or class) of the worshipper, God has made the standard for acceptance of one’s worship based on the degree of reverence, sincerity, and purity of heart exhibited by the worshipper. As He says in His Holy Book, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you. Indeed, God is Knowing and Acquainted” (Quran 19:93). Indeed, it may be said that not only are the genders equal in their servitude to the Almighty, but indeed all of creation presents itself before Him as a servant: “There is nothing in the heavens and the earth but that it will come to the All-Merciful as a servant” (Quran 19: 93). The matter is no different in terms of legal obligations, and the rewards and punishments that accrue from those obligations, as is clearly stated in the following verse: “Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while he is a believer - those will enter Paradise, being given provision therein without account.” (Quran 40: 40). The very structure of legality in the Sharī‘ah is based on a reciprocity which recognizes the importance of conferring equality to women. As the Quran says “And women shall have rights similar to the rights against them, according to what is equitable” (Quran 2: 228). The fundamental principle is that they are both honored members of creation, possessing equality with respect to spirituality and worship. Socially, the relationship between them is one of complementarity, and not of competition. As the Quran says, “And do not wish for that by which God has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask God of his bounty. Indeed God is ever, of all things, Knowing.” (Quran 4: 32). From this comes the concept of social equity, and not identity. This standpoint maintains the distinction between men as men, and women as women, a distinction which has come under attack from some materialist philosophies. Each of the genders fulfills their roles in life, in accordance with their natural specificities and responsibilities. The extent to which the Islamic worldview on male-female relations constitutes a remarkable breakthrough can only be appreciated against the background of the pre-Islamic customs practiced by the Arabs. Describing these customs, the Quran castigates this state of affairs in the strongest possible terms: “And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide” (Quran 16: 58-59). Indeed, God warns the reader of the position on the Day of Judgment of one who commits infanticide, the day “And when the girl [who was] buried alive is asked, For what sin she was killed” (81:8-9). In place of the shame and embarrassment regularly alongside the birth of a baby girl, the Prophet of Islam came with a message to expressly state that, “Women are the sister-halves of men” (Sunan Abu Dawud, Sunan Tirmidhi). Unfortunately, it has become common to think of Islam as precisely the means by which women are oppressed, whereas it is obvious to any clear-minded historian that the place of women in the medieval period was much stronger in the Islamic world than it was in the Western world. There are now, however, a number of allegations leveled against Islamic thought, culture and civilization with regards to particular women’s issues. As we have seen above, the Islamic worldview is based closely on a conception of male-female relations which stresses the importance of women, and values their contributions to society. It is then not surprising that the particularities of Islamic law reflect this status in regards to women, and in fact honor them for their particularities and specificities. This is the basis for a healthy family arrangement: one in which roles and responsibilities are well understood, and antagonism between the sexes is not seen as a natural state of affairs, but rather a divergence from the ideal which both sides must work towards minimizing and overcoming. This reflects a deep equality and harmony between the sexes which is not accounted for when one focuses on superficial expressions of sameness or identity. In an effort, however, to clarify the Islamic worldview and dispel a number of misconceptions surrounding Islam’s position on women, the remainder of this paper will discuss in details the common objections leveled against Islam regarding the issue of female genital mutilation. Female genital mutilation (FGM) is a custom that is carried out to control girls' and women's bodies and their sexuality. Among other things, the abuse has to do with the notion that men's and families 'honor is linked to girls' and women's reputation and sexuality. In some countries, for example, it can be difficult for a girl to get married if she has not undergone female genital mutilation. UNICEF estimates that more than 200 million girls and women around the world have been subjected to some form of genital mutilation. Over 40 million of these are girls under the age of 15. FGM is a very old custom and tradition with no connection to any particular religion. It occurs in Christian and Muslim groups in several countries in Africa, in some countries in the Middle East and in Asia. Girls are most often subjected to genital mutilation between the ages of 4 and 14, but genital mutilation also occurs in younger children and can also be repeated several times later in life. Four forms of Female Genital Mutilation (FGM) Female genital mutilation (FGM) means that larger or smaller parts of the external female genitalia are removed or damaged. There are different forms of FGM. According to the WHO, they are classified into four different types: The foreskin of the clitoris is cut off. Sometimes the clitoris, or parts of the clitoris, are also cut off. The entire clitoris is cut off, along with all or part of the inner labia. All external parts of the genitals, i.e. the clitoris and inner and outer labia are cut off. Then what is left of the outer labia is sewn together so that the vaginal opening is covered. A small gap is left for urine and menstrual blood to seep out. Also called infibulation. Other harmful procedures such as tingling (jabbing of the clitoris with a sharp object), cutting, scraping or burning of the clitoris and surrounding tissue. Female genital mutilation (FGM) is a violation of Swedish law as well as human rights. All types of genital mutilation of girls and women have been banned in Sweden since 1982. According to the National Board of Health and Welfare's survey from 2015, it was estimated that approximately 38,000 girls and women in Sweden live with the consequences of FGM, of which approximately 7,000 are girls under 18 years of age. However, the unofficial number is believed to be larger and among those who are active in the issue, new surveys are expected to show significantly higher figures. The largest groups of girls and women in Sweden who have been subjected to FGM come mainly from countries such as Somalia, Egypt, Ethiopia, Eritrea and Gambia. A report from the National Board of Health and Welfare on the care of FGM (2020) states that approximately 5,000 women diagnosed with FGM have sought care in specialist or obstetric care in Sweden from 2012 to 2018. 97 percent of women originally come from an African country and 87 percent are between 18 and 39 years old. In 2018, 52 girls with FGM, aged 0 to 17, sought care and received a diagnosis. There are about 10 girls born in Sweden who sought care and received a diagnosis linked to FGM during the years 2012 to 2018. Medical facts For many women, genital mutilation has medical consequences in both the short and long term. Immediate effects are bleeding, infections, damage to nearby organs, shock and, in the worst case, death. In the long term, it can be about abdominal pain, cysts, difficulty urinating, menstrual blood clots in the vagina, pain during intercourse and complications in connection with pregnancy and childbirth. Girls and women who have been genitally mutilated can be traumatized and suffer from various forms of psychosocial factors. Some girls and women may feel depressed or unwell. Memories of the procedure may remain, even if it happened far back in time. Some girls and women may become depressed, perhaps depressed without understanding that it may be due to the actual genital mutilation. Some girls and women do not know, or may not remember, that they have been mutilated. Female Genital Mutilation The distinguishing characteristic of mankind, according to the Quran, is the dignity bestowed upon it by God: “We have dignified the children of Adam ... and favored them over much of creation.” Human dignity is, therefore, a fundamental tenet of the Islamic worldview. It should be no surprise then, that Islam’s emergence and presence in the world has been one which has placed a very high regard on the protection of human rights. This concern is heightened considerably when one turns to the most vulnerable members of society. Indeed, one of the first missions of the Prophet Muhammad was to express his outrage and denunciation at the pre-Islamic Arab customs surrounding newborn girls, customs which saw them as less than human and a source of embarrassment to the family. These are long-standing and unshakable principles which are representative of the enduring spirit of Islam. It is crucial, therefore, that at this stage in our historical development, they be understood within the context of modern social conditions and the state of scientific knowledge today. Female circumcision is prohibited, regardless of whether it is performed in a hospital or a public or private health clinic. The performance of female circumcision is not permitted except in cases of medical necessity, this will be determined by the head of the Women’s Disease and Birth department of the hospital and based on the recommendation of the patient's doctor. Some shortsighted Muslims considered this decree to be at odds with Islamic law, and as such, unconstitutional. They took a case to the court, which mentioned the following in its judgment: The court has concluded that it is understood from an examination of the juridical opinions presented that Islamic law does not contain a conclusive ruling or unequivocal textual evidence that makes female circumcision mandatory or forbidden. It follows that all of the rulings that have been related in this matter are presumptive: the medical field has not agreed on one unified position, with some medical practitioners considering female circumcision as having a medical benefit, and others considering it as having grossly negative medical and psychological effects and the political leadership is permitted to arrange affairs concerning which there is not an unequivocal legal text in the Quran or the Sunna and concerning which there has not been a scholarly consensus. This goes for legal questions concerning which there is a difference of opinion such that Islamic jurisprudence has not settled on one opinion, and generally all those issues concerning which one may use ijtihad (independent juristic reasoning). The approach that the political leadership should take in these matters is not absolute; rather they must seek to achieve the greater good for the people, or the alleviation of harm through their managing of these affairs in a way that does not defy an unequivocal legal text or go against a ruling established with certainty. In 1997 the court decided that the minister’s decree could not be considered unconstitutional saying: Since circumcision is a surgical procedure concerning which Islamic law does not contain a rule making it obligatory, the basis is that it should not be carried out except with the aim of medical treatment. Any surgery, regardless of its nature and extent, which is carried out without having the cause of its permissibility with all of its conditions in their entirety is considered a forbidden (haram) action Islamically, and legally, holding fast to the general basis upon which the human right of bodily integrity is ensured and the criminalization of any action which is not legally sanctioned and leads to the encroachment of that integrity. This is in relation to Egypt. As for other Muslim countries like Saudi Arabia, they do not practice female circumcision. We hope that this concise response to this question has removed any confusion and corrected opinions concerning this matter which are used for propaganda as opposed to justice. In any case, the Prophet did not circumcise his blessed daughters (peace be upon them). With this in mind, Dār al- Iftāʾ convened an international conference in November 2006 on the topic of female genital mutilation (FGM). Participants included scientists, scholars of Islamic law, specialist researchers on the topic, and activists from civil rights organizations in Egypt and around the world. Upon hearing an array of presentations from across the spectrum, the conference concluded that the mutilation practiced in some parts of Egypt, Africa and elsewhere today represents a deplorable custom which finds no justification in the authoritative sources of Islam, the Quran and the practice of the Prophet Muhammad. One of the highest values of Islamic law is the Prophetic command to neither inflict nor accept harm. This imperative will be familiar to non-Muslims as the golden rule. A universal commandment that applies to all, irrespective of social class or gender, special care must be taken to ensure that no type of harm befalls those who can neither cause nor repel harm on their own, the weak and helpless in our societies. In light of this reality, and because of the significant physical and psychological harm to young girls (and later women) caused by FGM, all measures must be taken to put a halt to this unacceptable tradition. Thus, one of the recommendations of the conference was that taking active action on this front is crucial if we are to remain true to our Islamic values and principles. Islam is a religion of knowledge, learning and research. While it was previously practiced as a social custom (and not a religious matter), the state of today’s knowledge makes clear the serious negative effects on women of such practices as FGM. As such, it becomes a religious obligation to say unequivocally that the practice of FGM is today forbidden in Islam. The findings of the conference represented a call to the peoples of the Muslim world – in Egypt and beyond – to hold fast to their Islamic identity by ending this deplorable custom in their communities. Injuring oneself or another in any form is expressly and categorically forbidden. In connection with this, it is enough for us to quote the example of our Beloved Prophet – the Mercy to all Mankind – who never subjected any of his daughters to this practice. The conference opined that true eradication of FGM depends heavily on the cooperation of international and religious institutions to concentrate their efforts on educating and instructing their populations on this matter in accordance with the Islamic prohibition against harm. In addition to the Islamic legal position outlined above, special attention must be given to raising basic awareness of female hygiene and medicine. Educational establishments and media, for their part, have a duty to educate people about the devastating consequences of this practice on those who are subject to it, as well as on society at large. Medical Benefits of Female Circumcision in Islam... Could you explain to me what is the medical benefit of a girl's circumcision? The Health Benefits of Female Circumcision are: 1- Reduces excessive sensitivity of the clitoris. 2- Prevents stimulation of the clitoris. 3- Prevents spasms of the clitoris. 4- Reduces excessive sexual desire. Praise be to Allah, and blessings and peace be upon the Messenger of Allah: Islamic Guidance on Human Welfare and Obedience Just as Allah has created mankind, He has also guided them that which is best suited to their interests in this world and in the Hereafter, so He sent them Messengers and revealed Books to guide mankind to what is good and urge them to follow it, and to teach them what is evil and warn them against it. Islam may enjoin or forbid something and the people – or most of them – may not be able to see the wisdom behind this command or prohibition. In that case we are obliged to obey the command or heed the prohibition and to have certain faith that the laws of Allah are all good, even if we cannot see the wisdom behind them. Circumcision in Islam: A Sunnah of the Fitrah Circumcision is one of the Sunnahs of the Fitrah, as is indicated by the words of the Prophet (peace and blessings of Allah be upon him): "The Fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, plucking the armpit hairs, cutting the nails, and trimming the moustache." (Narrated by Al-Bukhari, 5889 and Muslim, 257) Undoubtedly with regard to the Sunnahs of the Fitrah, some of the wisdom behind them is obvious, and that includes circumcision. There are clear benefits to it which we should pay attention to and understand the wisdom behind it. In the answer to question no. 9412 we have discussed circumcision, how it is to be done and the ruling on it. In the answer to question no. 7073 we have explained the health and Shar`i benefits of circumcision for males. Is Female Circumcision Obligatory? Circumcision is prescribed for both males and females. The correct view is that circumcision is obligatory for males and that it is one of the symbols of Islam, and that circumcision of women is recommended but not obligatory. There are reports in the Sunnah which indicate that circumcision for women is prescribed in Islam. In Madeenah there was a woman who circumcised women and the Prophet (peace and blessings of Allah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” (Narrated by Abu Dawud, 5271; classed as authentic by Shaykh Al-Albani in Sahih Abu Dawud) Health Benefits of Female Circumcision in Islam Female circumcision has not been prescribed for no reason, rather there is wisdom behind it and it brings many benefits. Mentioning some of these benefits, Dr. Hamid Al-Ghawabi says: The secretions of the labia minora accumulate in uncircumcised women and turn rancid, so they develop an unpleasant odour which may lead to infections of the vagina or urethra. I have seen many cases of sickness caused by the lack of circumcision. Circumcision reduces excessive sensitivity of the clitoris which may cause it to increase in size to 3 centimetres when aroused, which is very annoying to the husband, especially at the time of intercourse. Another benefit of circumcision is that it prevents stimulation of the clitoris which makes it grow large in such a manner that it causes pain. Circumcision prevents spasms of the clitoris which are a kind of inflammation. Circumcision reduces excessive sexual desire. Misconceptions and Clarity on Female Circumcision Then Dr. Al-Ghawabi refutes those who claim that female circumcision leads to frigidity by noting: Frigidity has many causes, and this claim is not based on any sound statistics comparing circumcised women with uncircumcised women, except in the case of Pharaonic circumcision which is where the clitoris is excised completely. This does in fact lead to frigidity but it is contrary to the kind of circumcision enjoined by the Prophet of mercy (peace and blessings of Allah be upon him) when he said: “Do not destroy” i.e., do not uproot or excise. This alone is evidence that speaks for itself, because medicine at that time knew very little about this sensitive organ (the clitoris) and its nerves. (From Liwa’ Al-Islam magazine, issue 8 and 10; article entitled Khitan Al-Banat (circumcision of girls)) The female gynaecologist Sitt Al-Banat Khalid says in an article entitled Khitan Al-Banat Ru’yah Sihhiyyah (Female circumcision from a health point of view): For us in the Muslim world female circumcision is, above all else, obedience to Islam, which means acting in accordance with the fitrah and following the Sunnah which encourages it. We all know the dimensions of Islam, and that everything in it must be good in all aspects, including health aspects. If the benefits are not apparent now, they will become known in the future, as has happened with regard to male circumcision – the world now knows its benefits and it has become widespread among all nations despite the opposition of some groups. Then she mentioned some of the health benefits of female circumcision and said: It takes away excessive libido from women It prevents unpleasant odours which result from foul secretions beneath the prepuce. It reduces the incidence of urinary tract infections It reduces the incidence of infections of the reproductive system. In the book on Traditions that affect the health of women and children, which was published by the World Health Organization in 1979 it says: With regard to the type of female circumcision which involves removal of the prepuce of the clitoris, which is similar to male circumcision, no harmful health effects have been noted. And Allah knows best. Circumcision for men Is circumcision mandatory for the man who adopts Islam? What is the Islamic rule on female circumcision? Praise be to Allah, and blessings and peace be upon the Messenger of Allah: To the dear inquirer: We appreciate the question you have submitted, as it is an issue which is truly among those which may pose a hindrance in some cases for those who wish to adopt Islam. In reality the issue is really simpler than many may think. Male circumcision is among the rites of Islam and is part of the fitrah, or the innate disposition and natural character and instinct of the human creation, and is from the religion of Ibrahim (peace be upon him). Allah has said (interpretation of the meaning): "Then we revealed to you (the command) to follow the pure and uncorrupted religion of Ibrahim." The Prophet (peace be upon him) said: "The Prophet Ibrahim (peace be upon him) was circumcisized when he was eighty years old." (Al-Bukhari, Vol 6/p. 388, Al-Salfiyya printing). Male circumcision is obligatory for the Muslim male if he is able to do it. If, however, he is unable, whether due to fear of injury or if a respected and authoritative doctor has told him he will experience profuse bleeding which may make his life miserable, then the obligation for cirumcision is waived and he does not commit a sin by not having it done. It is not permissible under any circumstance for the issue to become a hindrance for a person wanting to accept Islam. The validity of one's acceptance of Islam is not dependent on his performance of circumcision and it is valid for one to adopt Islam even if he has not had himself circumcized. Regarding the issue of female circumcision, please refer to question # 427 . I ask Allah to bring you success in all that is good and to protect you from all that is evil, and may the peace and blessings of Allah be upon our Prophet Muhammad. Is there any saheeh hadeeth about the circumcision of females? Is there any evidence, such as a sahih hadeeth, that states that the prophet of Allah (Blessings and peace be upon him) had or allowed his wives and/or daughters to be circumcised in any shape or form?. Praise be to Allah, and blessings and peace be upon the Messenger of Allah: We do not know of any hadeeth in which the Prophet (peace and blessings of Allaah be upon him) ordered that his wives or daughters be circumcised, but it is narrated that he (peace and blessings of Allaah be upon him) advised a woman who did circumcision in Madeenah as to the proper way of circumcision. It was narrated by Abu Dawood (5271), al-Tabaraani in al-Awsat, and al-Bayhaqi in al-Shu’ab from Umm ‘Atiyyah al-Ansaariyyah that a woman used to do circumcision in Madeenah, and the Prophet (peace and blessings of Allaah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood. According to another report: “Take only a little and do not go to extremes.” It is also indicated by the general meaning of the evidence that has been narrated concerning circumcision, such as the hadeeth in al-Bukhaari (5891) and Muslim (527) from Abu Hurayrah (may Allaah be pleased with him): I heard the Prophet (peace and blessings of Allaah be upon him) say: “The fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, trimming the moustache, cutting the nails and plucking the armpit hairs.” In Saheeh Muslim (349) it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and the two circumcised parts meet, then ghusl is obligatory.” According to a report narrated by al-Tirmidhi (109) and elsewhere: “When the two circumcised parts meet…” Al-Bukhaari used this phrase as a chapter heading. Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: What is meant by this metaphor is the circumcised parts of the man and the woman. Female circumcision is done by cutting a small part of the skin that looks like a rooster’s comb, above the exit of the urethra. The Sunnah is not to cut all of it, but rather a part of it. Al-Mawsoo’ah al-Fiqhiyyah (19/28). The Shaafa’is, the Hanbalis according to the well-known view of their madhhab, and others are of the view that circumcising women is obligatory. Many scholars are of the view that it is not obligatory in the case of women; rather it is Sunnah and is an honour for them. But we would like to point out here that it has medical benefits to which attention should be paid, regardless of the difference of opinion among the scholars as to whether it is obligatory or mustahabb. This has been discussed in the answer to question no. 45528. And Allaah knows best. Is Female Genital Mutilation an Islamic Problem? Among social activists and feminists, combating female genital mutilation (FGM) is an important policy goal. Sometimes called female circumcision or female genital cutting, FGM is the cutting of the clitoris of girls in order to curb their sexual desire and preserve their sexual honor before marriage. The practice, prevalent in some majority Muslim countries, has a tremendous cost: many girls bleed to death or die of infection. Most are traumatized. Those who survive can suffer adverse health effects during marriage and pregnancy. New information from Iraqi Kurdistan raises the possibility that the problem is more prevalent in the Middle East than previously believed and that FGM is far more tied to religion than many Western academics and activists admit. Many Muslims and academics in the West take pains to insist that the practice is not rooted in religion but rather in culture. “When one considers that the practice does not prevail and is much condemned in countries like Saudi Arabia, the center of the Islamic world, it becomes clear that the notion that it is an Islamic practice is a false one,” Haseena Lockhat, a child clinical psychologist at North Warwickshire Primary Care Trust, wrote. True, FGM occurs in non-Muslim societies in Africa. And in Arab states such as Egypt, where perhaps 97 percent of girls suffer genital mutilation, both Christian Copts and Muslims are complicit. But at the village level, those who commit the practice believe it to be religiously mandated. Religion is not only theology but also practice. And the practice is widespread throughout the Middle East. Many diplomats, international organization workers, and Arabists argue that the problem is localized to North Africa or sub-Saharan Africa, but they are wrong. The problem is pervasive throughout the Levant, the Fertile Crescent, and the Arabian Peninsula, and among many immigrants to the West from these countries. Silence on the issue is less reflective of the absence of the problem than insufficient freedom for feminists and independent civil society to raise the issue. Detecting Female Genital Mutilation It is perhaps understandable that many diplomats and academics do not recognize the scope of the problem. Should someone wish to understand the sexual habits of Westerners, he would not face a difficult task. He could survey personal advertisements, watch talk shows, and read magazine articles explaining the best ways to enhance sexual experience, not to mention numerous scientific publications on sex and gender relations. Public knowledge of trivial and even painful matters is incumbent in Western culture. The multitude of sexual habits and gender relations represents a vital element of life in the West, much the same as the economy, politics, sports, and culture. If, however, someone wants to study sexual relations and habits in Middle Eastern societies, it would be difficult to find comparable traces in public. Almost everything connected with sexuality and personal relations is hidden in a private sphere. Advisory books and research on sexual habits are almost nonexistent beyond comprehensive rules and prohibitions outlined by Islamic law or, in Shi’ite societies, beyond the questions and responses submitted to senior ayatollahs. Sex education is not taught at the university, let alone in any high school. Psychology remains a shadow discipline, almost absent in the eastern Middle East and only slightly more present in North Africa where more than a century of French rule offered more opportunity for it to take root. The Library of the British Psychoanalytical Society, for example, holds only one journal on psychotherapy or psychoanalysis in Arabic. Arab psychoanalyst Jihad Mazarweh gave an interview in the German weekly Die Zeit in which he said, “For most people, speaking about sexuality, as it happens in psychoanalysis, is almost unthinkable.” It would be a mistake to interpret lack of public discussion of many sexual issues in the Middle East as indicative of a lack of problems. Rather, the silence only reflects the strength of taboo. Female genital mutilation has been a top priority for United Nations agencies and nongovernmental organizations (NGOs) for almost three decades. As early as 1952, the U.N. Commission on Human Rights adopted a resolution condemning the practice. International momentum against the practice built when, in 1958, the Economic and Social Council invited the World Health Organization to study the persistence of customs subjecting girls to ritual operations. They repeated their call three years later. The 1979 Convention on the Elimination of All Forms of Discrimination against Women denounced the practice, and the 1989 Convention on the Rights of the Child identified female genital mutilation as a harmful traditional practice. According to the Demographic and Health Surveys Program, a project funded by the United States Agency for International Development to assist in undertaking medical and reproductive health surveys, FGM affects 130 million women in twenty-eight African countries. Rather than diminishing as countries modernize, FGM is expanding. Anthropologists and activists identify three main types of FGM. Pharaonic circumcision refers to the removal of the entire clitoris; the labia minora and medial part of the labia majora are cut with both sides of the organ stitched together to leave only a small opening. Clitorectomy requires the removal of the entire clitoris along with part of the labia minora. Sunna circumcision, the most common form in the Islamic world, requires removal of the prepuce of the clitoris. Genital Mutilation: An African Phenomenon? Many experts hold that female genital mutilation is an African practice. Nearly half of the FGM cases represented in official statistics occur in Egypt and Ethiopia; Sudan also records high prevalence of the practice. True, Egypt is part of the African continent but, from a cultural, historical, and political perspective, Egypt has closer ties to the Arab Middle East than to sub-Saharan Africa. Egypt was a founding member of the Arab League, and Egyptian president Gamal Abdel Nasser came to personify Arab nationalism between 1952 until his death in 1970. That FGM is so prevalent in Egypt should arouse suspicion about the practice elsewhere in the Arab world, especially given the low appreciation for women’s rights in Arab societies. But most experts dismiss the connection of the practice with Islam. Instead, they explain the practice as rooted in poverty, lack of education, and superstition. Few reports mention the existence of FGM elsewhere in the Middle East, except in passing. A UNICEF report on the issue, for example, focuses on Africa and makes only passing mention of “some communities on the Red Sea coast of Yemen.” UNICEF then cites reports, but no evidence, that the practice also occurs to a limited degree in Jordan, Gaza, Oman, and Iraqi Kurdistan. The German semigovernmental aid agency, the Gesellschaft für Technische Zusammenarbeit, reports that FGM is prevalent in twenty-eight African countries but only among small communities “in a few Arab and Asian countries (e.g., Yemen, a few ethnic groups in Oman, Indonesia, and Malaysia). Some scholars have asserted that the practice does not exist at all in those countries east of the Suez Canal. Such assertions are wrong. FGM is a widespread practice in at least parts of these countries. Latest findings from northern Iraq suggest that FGM is practiced widely in regions outside Africa. Iraqi Kurdistan is an instructive case. Traditionally, Kurdish society is agrarian. A significant part of the population lives outside cities. Women face a double-burden: they are sometimes cut off from even the most basic public services and are subject to a complex of patriarchal rules. As a result, living conditions for women are poor. Many of the freedoms and rights introduced by political leaders in Iraqi Kurdistan after the establishment of the safe-haven in 1991 are, for many women, more theoretical than actual. In early 2003, WADI, a German-Austrian NGO focusing on women’s issues, started to work with mobile teams to take medical aid and social support to women in peripheral Kurdish areas such as in the Garmian region of Iraqi Kurdistan. These all-female teams consisting of a physician, a nurse, and a social worker built trust and opened doors in local communities otherwise sealed against outsiders. After more than a year of working in the area, women began to speak about FGM. Kurds in the area practice Sunna circumcision. Midwives often perform the operation with unsterilized instruments or even broken glass and without anesthesia on girls four to twelve years old. The extent of mutilation depends on the experience of the midwife and the luck of the girl. The wound is then treated with ash or mud with the girls then forced to sit in a bucket of iced water. Many Kurdish girls die, and others suffer chronic pain, infection, and infertility. Many say they suffer symptoms consistent with posttraumatic stress disorder syndrome. Subsequent research found that 907 out of 1,544 women questioned had undergone genital circumcision, a cutting rate of nearly 60 percent. Follow-up research in the Irbil and Kirkuk governorates suggests rates of FGM consistent with those in Garmian. Nearly every woman questioned declared FGM to be a “normal” practice. Most women referred to the practice as both a tradition and a religious obligation. When asked why they subject their daughters to the operation, many women respond “it has always been like that.” Because the clitoris is considered to be “dirty” (haram, the connotation is forbidden by religion), women fear that they cannot find husbands for their daughters if they have not been mutilated; many believe men prefer sex with a mutilated wife. Others stress the religious necessity of FGM even though Islamic law is unclear with regard to FGM. While Western scholars may dismiss the religious roots of the practice, what counts is that many Islamic clerics in northern Iraq advise women to practice FGM. Should a woman consider abandoning the practice, she must be aware that she could appear as disreputable in the public eye. Men usually avoid offering a clear statement about whether FGM is a good practice; rather, they refer to FGM as a female practice in which men should not interfere. None of the men said he had ever discussed the question with his wife. The reaction of locals to the findings has been instructive. When confronted with the study results, only a few women’s activists in the Iraqi Kurdish city of Sulaimaniya expressed surprise although most said they did not realize just how high a proportion of women was affected. While a local researcher and women’s rights activist Ronak Faraj had published a study on female circumcision in Sulaimaniya in 2004, the fact that an international NGO had become aware of the problem bolstered public attention. While many Kurdish authorities were at first reluctant to address the issue for fear that the Kurdish region might appear backward, they now acknowledge the problem and are working to confront it with both an awareness campaign and with legislation. But some members of influential Islamic and Arabic organizations in the diaspora scandalized the findings, accusing WADI of trying to insult Islam and spread anti-Islamic propaganda. Tarafa Baghajati and Omar al-Rawi, both members of the Initiative of Muslim Austrians, called the data part of an “Islamophobic campaign” and declared no FGM exists in Iraq. That Islamic and Arabic organizations in Austria, for example, make such arguments is indicative of the problem affecting FGM data: these groups believe that if there are no such anti-FGM campaigns or studies, then they can bypass an embarrassing problem. Such campaigns take time. In Egypt, anti-FGM education campaigns inaugurated in the mid-1990s are only now bearing fruit. The idea that rooted practices cannot be changed is false. For centuries, foot-binding crippled Chinese women. An anti-foot-binding society formed only in 1874, but the activists were successful in scaling back and, eventually, eliminating the practice. In Western societies, too, open public discourse on sexuality became possible only by persistent struggle in the face of stark opposition. The heated reactions to the 1948 Kinsey Report—and the portion concerning female sexuality published in 1953—are a case in point. How Widespread Is Female Genital Mutilation? The discovery of widespread FGM in Iraqi Kurdistan suggests the assumption to be incorrect that FGM is primarily an African phenomenon with only marginal occurrence in the eastern Islamic world. If FGM is practiced at a rate of nearly 60 percent by Iraqi Kurds, then how prevalent is the practice in neighboring Syria where living conditions and cultural and religious practices are comparable? According to Fran Hosken, late founder of the Women’s International Network News and author of groundbreaking research on FGM in 1975, “There is little doubt that similar practices—excision, child marriage, and putting rock salt into the vagina of women after childbirth—exist in other parts of the Arabian Peninsula and around the Persian Gulf.” That no firsthand medical records are available for Saudi Arabia or from any other countries in that region does not mean that these areas are free of FGM, only that the societies are not free enough to permit formal study of societal problems. That diplomats and international aid workers do not detect FGM in other societies also should not suggest that the problem does not exist. After all, FGM was prevalent in Iraqi Kurdistan for years but went undetected by the World Health Organization, UNICEF, and many other international NGOs in the region. Perhaps the most important factor enabling an NGO to uncover FGM in Iraqi Kurdistan was the existence of civil society structures and popular demand for individual rights. Such conditions simply do not exist in Syria, Saudi Arabia, or even the West Bank and Gaza where local authorities fight to constrain individual freedoms rather than promote them. But the problem is not only that autocratic regimes tend to suppress the truth. There also must be someone in place to conduct surveys. Prior to Iraq’s liberation, it was impossible to undertake independent surveys on issues such as malnutrition and infant mortality. Saddam Hussein’s regime preferred to supply data to the U.N. rather than to enable others to collect their own data which might not support the conclusions the Baathist regime desired to show. The oft-cited 1999 UNICEF study claiming that U.N. sanctions had led to the deaths of 500,000 children was based on figures supplied by Saddam’s regime, not an independent survey. The U.N. undertook its first reliable statistical research on the living conditions in Iraq only after liberation. Syrian, Saudi, and Iranian authorities simply do not let NGOs operate without restriction, especially when they deal with sensitive social issues. Taboo—not social but political—is another factor undercutting research on FGM in Arab countries. Many academics and NGO workers in the region find it objectionable to criticize the predominant Muslim or Arab cultures. They will bend over backwards to avoid the argument that FGM is rooted in Arab or Muslim cultures even though no one argues that FGM is exclusively an Arab or Muslim problem. Statistical data from African countries indicate no clear relationship between FGM and a specific religion. Still, this does not mean that the causes of FGM do not vary across regions and that religion has no influence. As California State University anthropologist Ellen Gruenbaum has explained, “People have different and multiple reasons [for FGM] ... For some it is a rite of passage. For others it is not. Some consider it aesthetically pleasing. For others, it is mostly related to morality or sexuality.” Hanny Lightfoot-Klein, an internationally known expert on FGM who spent years in Kenya, Egypt, and Sudan, explains that “it is believed in the Sudan that the clitoris will grow to the length of a goose’s neck until it dangles between the legs, in rivalry with the male’s penis, if it is not cut.” Most studies speak of “justifications” and “rationalizations” for FGM but do not speak of causes since this could implicate Islamic rules relating to women and sexual morality. Islam is regarded as a wrong “justification,” often with a citation that the Qur’an does not require FGM. That many women in northern Iraq—and presumably many women in Egypt—believe that the practice is rooted in religion is a factor ignored by Western universities and international organizations. Islamic Scholars on Female Genital Mutilation Islamic scholars disagree on FGM: some say no obligatory rules exist while others refer to the mention of female circumcision in the Hadith. According to Sami A. Aldeeb Abu Sahlieh, a Palestinian-Swiss specialist in Islamic law: The most often mentioned narration reports a debate between Muhammed and Um Habibah (or Um ‘Atiyyah). This woman, known as an exciser of female slaves, was one of a group of women who had immigrated with Muhammed. Having seen her, Muhammad asked her if she kept practicing her profession. She answered affirmatively, adding: “unless it is forbidden, and you order me to stop doing it.” Muhammed replied: “Yes, it is allowed. Come closer so I can teach you: if you cut, do not overdo it, because it brings more radiance to the face, and it is more pleasant for the husband.” Abu Sahlieh further cited Muhammad as saying, “Circumcision is a sunna (tradition) for the men and makruma (honorable deed) for the women.” While some clerics say circumcision is not obligatory for women, others say it is. “Islam condones the sunna circumcision ... What is forbidden in Islam is the pharaonic circumcision,” one religious leader explained. Others, such as the late rector of Al-Azhar University, Sheikh Gad al-Haq, said that since the Prophet did not ban female circumcision, it was permissible and, at the very least, could not be banned. In short, some clerics condemn FGM as an archaic practice, some accept it, and still others believe it to be obligatory. It is the job of clerics to interpret religious literature; it is not the job of FGM researchers and activists. There is a certain tendency to confuse a liberal interpretation of Islam with the reality women face in many predominately Islamic regions. To counter FGM as a practice, it is necessary to accept that Islam is more than just a written text. It is not the book that cuts the clitoris, but its interpretations aid and abet the mutilation. Conclusions There are indications that FGM might be a phenomenon of epidemic proportions in the Arab Middle East. Hosken, for instance, notes that traditionally all women in the Persian Gulf region were mutilated. Arab governments refuse to address the problem. They prefer to believe that lack of statistics will enable international organizations to conclude that the problem does not exist in their jurisdictions. It is not enough to consult Islamic clerics to learn about the mutilation of girls in Islamic societies—that is like asking the cook if the guests like the meal. U.N. agencies operating in the region ignore FGM statistics saying they have no applicable mandate to gather such data. Hosken describes it as a cartel of silence: men from countries were FGM is practiced “enjoy much influence at the U.N.” and show no interest in tackling pressing social problems. To tackle the problem, Western countries and human rights organizations need to continue to break down the wall of silence and autocracy that blights the Arab Middle East and better promote the notion of individual rights. They should withhold conclusions about the breadth of FGM and, for that matter, other social problems or political attitudes until they can conduct independent field research. Thomas von der Osten-Sacken and Thomas Uwer are, respectively, managing director and board member of WADI. Update from June 17, 2010: In this fresh study by Human Rights watch, which examines FGM in Kurdistan, the striking and disturbing thing is the extent to which Kurdish authorities have gone to minimize the problem and to ridicule the report’s conclusion. This is a repeated feature of official responses to this and other problems across the region, where fear of embarrassment before world opinion carries greater weight than the damage done to women, young girls, and babies. -- The Editors Update from February 4, 2016: The New York Times reports on a “new global assessment [that] documents for the first time that [FGM] is widespread in one of the most populous countries in Asia: Indonesia.” This underscores that authors’ claim that lack of reporting on the problem in a given country is not evidence that it does or doesn’t exist. Female genital mutilation (FGM) frequently asked questions. Women and girls and some pre-teens, aged 08-52, who have undergone some form of FGM in the past times. What is female genital mutilation ? How many women and girls are affected? How does female genital mutilation affect the health of women and girls? What are the consequences for childbirth? Is there a link between female genital mutilation and the risk of HIV infection? What are the psychological effects of female genital mutilation? What are the different types of female genital mutilation? Which types are most common? Why are there different terms to describe female genital mutilation, such as female genital cutting and female circumcision? What terminology does UNFPA use? Where does the practice come from? At what age is female genital mutilation performed? Where is female genital mutilation practiced? Who performs female genital mutilation? What instruments are used to perform female genital mutilation? Why is female genital mutilation performed? Is female genital mutilation required by certain religions? Since female genital mutilation is part of a cultural tradition, can it still be condemned? Does anyone have the right to interfere in age-old cultural traditions such as female genital mutilation? What is the link between female genital mutilation and ethnicity? What does the term “medicalization of female genital mutilation” mean? Isn’t it safer for female genital mutilation to be performed by a skilled health worker rather than by somebody without a medical background? What is UNFPA's approach to female genital mutilation? In which countries is female genital mutilation banned by law? What does the ICPD Programme of Action say about female genital mutilation? Which international and regional instruments can be referenced for the elimination of female genital mutilation? https://www.unfpa.org/resources/female-genital-mutilation-fgm-frequently-asked-questions Nets Ignore 'First' U.S. Federal Case of Genital Mutilation on 7-Year-Olds. The liberal media enthusiastically report the “War on Women” when it comes to issues like funding Planned Parenthood. But their terminology falls flat when they neglect stories like the genital mutilation of little girls. On Thursday, the Department of Justice publicized charges against Michigan Doctor Jumana Nagarwala for performing female genital mutilation (FGM) on girls between 6 and 8-years-old. The case was particularly noteworthy because it is “believed to be the first case brought under” U.S. federal law that forbids FGM. But that wasn’t enough to compel the three broadcast networks to cover the ghoulish story. ABC, CBS and NBC have yet to mention it during their morning and evening news shows. But the devil’s in the details. In a Monday hearing, a judge pronounced Nagarwala a “danger to the community.” Present at court, The Detroit News also learned Nargarwala, a U.S. citizen, “belongs to a small, insular group of Shia Muslims." Employed by Detroit's Henry Ford Hospital, she is now on administrative leave. The complaint that led to the charges, by FBI Special Agent Kevin J. Swanson, listed three offenses committed by Nagarwala: FGM, “transportation with intent to engage in criminal sexual activity, and conspiracy” and “making a false statement to a federal officer.” Swanson’s complaint focused on two 7-year-old victims from Minnesota. During one interview, the first little girl revealed that both children traveled to Michigan under the premise of a “special” girls’ trip. They visited the doctor, the 7-year-old said, “because our tummies hurt” and underwent a procedure “to get the germs out.” While on an examining table, with her legs spread, she remembered being “pinched” by the doctor on the “place [where] she goes pee.” According to a medical doctor who later examined her, the girl’s “genitals are not normal” due to either alteration or removal and showed “scar tissue” as well as “small healing lacerations.” The second 7-year-old “got a shot” that made her scream in pain, she recalled. In a picture she drew of the scene, she placed blood on the examination table and voiced that she could barely walk afterwards. The parents admitted they took their daughter for a “cleansing” of extra skin, and a medical doctor later discovered an incision and tear on her. Each little girl was originally told to keep her mutilation a secret. Based on his investigation, Swanson disclosed the reasoning behind the horrific practice: “[S]ome members of a particular religious and cultural community (hereafter “the Community”) are known to practice FGM on young girls in the Community as a part of their religious and cultural practice … According to some members of the Community who have spoken out against the practice, the purpose of this cutting is to suppress female sexuality in an attempt to reduce sexual pleasure and promiscuity.” In the wake of the Monday hearing, Detriot Free Press reported that Nagarwala's attorney admitted her client "removed the membrane from the girls vaginal parts and gave it [to] the girls' parents, who would then bury it following a custom practiced by a small sect of Indian Muslims known as the Dawoodi Bohra." While the network news shows couldn't spare a second on the news, Fox News host Tucker Carlson covered the “very important story.” During his show Friday night, Carlson reported on Nagarwala’s arrest after “running a female genital mutilation racket.” “I hate even to say that,” he added, “but it happened.” He cited immigration as a possible explanation: “The practice is still widespread in other parts of the world, universal in some places in Africa. And it's considered morally obligatory by some Muslims. And these communities plant their roots in America, supply apparently is rising to meet demand, which is exploding. According to the CDC, more than a half a million girls are now at risk of this. That’s a figure that’s quadrupled in the past 20 years, amid steadily rising immigration levels from those parts of the world.” Carlson also noted the hypocrisy by feminists who have remained silent on the tortured little girls: “And yet oddly stopping this practice, which again is real, isn’t a major concern for American feminist organizations. Nowhere near the top of their list. You can check. You’d think stopping actual violence against women would be a bigger priority than, say, stamping out catcalling or sending women into combat. But it's not.” He’s right. Especially in regards to the feminist liberal media. Search for “Nagarwala” or “female genital mutilation,” and many women’s sites say nothing of the story. Outlets that so often claim to concern themselves with women’s well-being – Cosmopolitan, Elle and Salon – showed nothing in their search bars (except for, in Salon’s case, an AP story). When it comes “women’s rights,” the liberal media would rather whine about abortion and taxpayer-funded birth control than women and girls facing grave human rights violations. The “why” is anyone’s guess. Methodology: MRC Culture searched for “Nagarwala” as well as “female genital mutilation” in network transcripts from ABC, CBS and NBC morning and evening news shows since April 13, 2017. How To Kill Your Baby Abortion Procedures 1st, 2nd, And 3rd Trimesters & Other Great Baby Recipes - https://rumble.com/v6xigpw-how-to-kill-you-baby-abortion-procedures-1st-2nd-and-3rd-trimesters-and-oth.html This Is How To Kill Your Baby Per U.S.A. Laws And How To Use RU-486 The Death Pill And See This Real Video About Abortion For Your Baby And Its Procedures 1st, 2nd, And 3rd Trimesters & Other Great Baby Recipes... New Shake 'N Bake Fetus - Campbell Cream of Fetus Soup - Deep Dish Fried Fetus... Human Meat Project Selling Your Body Parts For Human Consumption... The Other White Meat... Baby, Teens, Young Girls, Homeless And Run-a-ways Etc. In 1984 Tried To Warn Us We The People About Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And the process is continuing day by day and minute by minute. History has stopped. If you want a picture of the future, imagine a boot stamping on a human face forever. I Was Born With Male And Female Parts "Congenital Adrenal Hyperplasia" Female External Genitalia - https://rumble.com/v6jta7p-i-was-born-with-male-and-female-parts-congenital-adrenal-hyperplasia-female.html In The Womb Stephanie Now Age 28. Was Meant To Develop Male. But An Issue With Her Adrenal Glands Reversed The Process. So I Was Born With Male and Female Parts Congenital Adrenal Hyperplasia in Men Which Cause Female External Genitalia. So I Right Now Have All Male DNA And ALL Testing Shows I Have Male Sex Chromosomes Also As You Can See From This Photo Of A Un-Named Male With Congenital Adrenal Hyperplasia This Is A Genetic Disorder And This Man Have Fully Working Female External Genitalia Below. What Are the 72 Other Genders? https://www.medicinenet.com/what_are_the_72_other_genders/article.htm Male to Female Sex Reassignment Surgery Live ** Very Graphic ** Think Twice Guys ? - https://rumble.com/v2hpw3e-male-to-female-sex-reassignment-surgery-live-very-graphic-think-twice-guys-.html That was repulsive. And the end result was nothing like a female. How can doctors do this? It’s mutilation. This should never be allowed. You are born male or female period. If you can't accept that get mental health asap! There will always be crazy doctors out there willing to do this surgery & not for your best interest. It's for theirs money. WOW. I actually like watching surgeries but this one is so disheartening and makes me sad to my core. People are advocating for teenagers to go through this with very little or no psychological interventions. Kids are told this is reversible too, but this surgery proves its not and confirms why there is a 67% complication rate. They are literally mutilating that area of the body and the end result is nothing even close to what a female looks like. Plus, subsequent surgeries do not change that fact. The video is also missing information regarding a loss of sexual function and probable urinary tract complications or the fact that the person will have to use a dialator for the rest of their lives because, just as ear piercings naturally close if you take the earring out for a while, so will this surgically created hole in this person's body. This video needs to be shared everywhere and definitely shown to kids who've been convinced this is the right thing to do to their body. My heart hurts. WoW This Looks Fun Lady's Keyhole Top Surgery For Female to Male Transgender -- https://rumble.com/v2zsoao-wow-this-looks-fun-ladys-keyhole-top-surgery-for-female-to-male-transgender.html So sad. If they aren’t happy in their body gave them, what makes them think they’ll be happy if they change! Just an evil agenda! People need Jesus! That looks like a frontal lobotomy on a pair of tits. Doesn't take a lot research to figure out how successful that fad was. So called doctors that agree to 'perform' this procedure should have their hands cutt off and sowed to their chest! How stupid! The female to male change causes several massive downsides: depression, major health issues, and a huge increase in suicide rates. I'm sorry but if people are worried about transgenders being assaulted or physically traumatized, then what do they call this??? This looks pretty freaking traumatic to me, not to mention an assault on the person's body. You can hear the surgeon struggle to remove the breast. Might as well be carving up a raw turkey! We Hope This Video Will Help Someone Girl and Teen and Woman Before Getting Surgery For Your Breast Removal... Thanks! New Mandate Law To Force All U.S.A. Female To Get Sex Genital Mutilation Survivors - https://rumble.com/v2hjog8-new-mandate-law-to-force-all-u.s.a.-female-to-get-sex-genital-mutilation-su.html Eriska: My mom has been a labor and delivery nurse at a county hospital in Minnesota for over 20 years. I remember her telling me in or around 2010 that because they were a Somalian refugee sanctuary, they started to see a lot of Somalian births. She said that a lot of the woman were circumcised, clitoris removed and lips stitched with the opening barely large enough for finger. So obviously sex had to be painful but my mom said that wasn’t even the most bizarre part; which was after giving birth, many demanded to be stitched back up like they were before. There were a few meetings then it became required of doctors, if the woman chose, to repair the circumcision's if it became damaged in childbirth, which they were always damaged unless it was c section, the doctors had an obligation to repair their circumcision. And by repair I mean return to their circumcised state. 18 U.S. Code § 116 - Female genital mutilation From Sec. 116. Female genital mutilation ... Emergency Childbirth 1961 US Navy Vintage Educational Film ** GRAPHIC ** - https://rumble.com/v281x8a-emergency-childbirth-1961-us-navy-vintage-educational-film-graphic-.html Maternity Care (US Navy, 1963) Vintage Educational Film ** GRAPHIC ** - https://rumble.com/v281uwo-maternity-care-us-navy-1963-vintage-educational-film-graphic-.html So What Is A Woman? What Is A Man? But Who Really Cares? But I Do Identify As A Sick Pervert? - https://rumble.com/v6ul8u7-so-what-is-a-woman-what-is-a-man-but-who-really-cares-but-i-do-identify-as-.html Many people “who should not be getting these surgeries are getting these surgeries,” she said. “There are underlying health issues that are being overlooked. People like myself are slipping through the cracks.” Our We All Enemy Of The State ? How Many Genders Are There ? Intersex And Its Meaning ? - https://rumble.com/v6jprzy-our-we-all-enemy-of-the-state-how-many-genders-are-there-intersex-and-its-m.html The Report Was Released In March 2023 The UN report in question was released on 8 March 2023 by UNAIDS. https://web.archive.org/web/20230416234047/https://icj2.wpenginepowered.com/wp-content/uploads/2023/03/8-MARCH-Principles-FINAL-printer-version-1-MARCH-2023.pdf The International Committee of Jurists (ICJ) along with UNAIDS and the Office of the High Commissioner for Human Rights (OHCHR) officially launched a new set of expert jurist legal principles to guide the application of international human rights law to criminal law. So sad. If they aren’t happy in their body gave them, what makes them think they’ll be happy if they change! Just an evil agenda! People Need Jesus In 2026!

Is it true that Muhammad married a child bride by the name of Ayesha when he was 53 and she was 9 years old? If so, how do Muslims justify this from their “exemplary” Prophet? The well-established, but not altogether agreed upon, tradition of Lady Ayesha’s age at the time of marrying Prophet Muhammad comes from a hadith in one of the most authentic collections – Sahih al-Bukhari in which Ayesha, herself, states: “The Messenger of God married me when I was six, and consummated the marriage with me when I was nine.” Of all the criticism that Islam has endured since it appeared on the scene as a new religion fourteen centuries ago, the marriage of Muhammad to Ayesha was not one of them until fairly recently. Muslim apologists, those who defend the Islamic tradition, would argue that a reason for the absence of such criticism is that marriage and age are so historically and culturally contextual. So, for example, it means something very different to be 9 years old in a society in which life expectancy is short as opposed to long life expectancies in the modern West. In reality, the idea of young girls marrying and even conceiving was quite common in the medieval period. In Christianity, for example, it is commonly accepted that Lady Mary was between 12-14 years of age when she was married to Joseph and when she conceived Jesus of virgin birth. So, the Prophet’s marriage to Ayesha was nothing out of the ordinary for the time in which this marriage took place. Insisting on 21st century (Western) ideas on morality and marriage, which evolved in their own right, for a very different time and place is an ahistorical approach. Furthermore, the argument goes, there was a great wisdom in the Prophet marrying Ayesha at such a young age. By every historical account, Ayesha grew up to be a very intelligent woman with a sharp memory and was quite bold in asserting herself during and after the Prophet’s life as a scholar, opinionated community leader and diplomat (far from anything you would expect from a supposedly oppressed child bride). According to the same hadith collection, Ayesha was only 18 years old when the Prophet died. She knew the Prophet inside-out, sharing an intimate space and home with him for 9 years and being at his side during major events. As such, Ayesha’s recollection of the Prophet’s Way (sunnah) was considered to be among the most reliable. Much of the authenticated hadith collection in Sunni Islam comes from the narratives of Ayesha, including some of the most intimate affairs of home life. In Sunni Islam it is often said that “one-third of the Shari’ah [sacred law] comes from Ayesha.” After the Prophet’s passing, Ayesha was considered one of the most important early scholars of the developing Islamic tradition until her death four decades later. Another Muslim response to this question comes from the revisionists – those who engage in the scholarship of critical historical analysis, including aspects of the Prophet’s life [seerah], with other – perhaps lesser known – traditions or new findings. The argument of the revisionists is that despite the authentic hadith, there are other hadith from Ayesha herself in which she recollects an incident from the Prophet’s life which would indicate that she was, in fact, significantly older than 9 years old. In addition, reliable historians in the tradition from the earliest period record Ayesha as being 10 years younger than her sister, Lady Asma, who is recorded as being 28 years of age at the time of the epic migration from Mecca to Medina (hijra) which would make Ayesha around 15 at the time of her marriage and around 19 at the time her marriage was consummated. In any case, it important to know that when Muslims look to the sunnah they have the example of the Prophet marrying women who were significantly older than himself and widowed as well. And, when it comes to the sacred law (Shari’ah) not everything the Prophet did is taken as precedence for doing. Rather, those who interpret the sacred law [fuqaha] and its application for every age and place have long ago established that culture and custom [urf] has significant weight. As such, many Muslim countries of, at least on paper, banned child-marriages not in defiance of the sunnah or shari’ah, but rather in accordance with its principles and maxims. Writing about Muhammad, the prophet of Islam, the Orientalist scholar W Montgomery Watt wrote: “Of all the world’s great men, none has been so much maligned as Muhammad.” His quote seems all the more poignant in light of the Islamophobic film Innocence of Muslims, which has sparked riots from Yemen to Libya and which, among other slanders, depicts Muhammad as a paedophile. This claim is a recurring one among critics of Islam, so its foundation deserves close scrutiny. Critics allege that Aisha was just six years old when she was betrothed to Muhammad, himself in his 50s, and only nine when the marriage was consummated. They base this on a saying attributed to Aisha herself (Sahih Bukhari volume 5, book 58, number 234), and the debate on this issue is further complicated by the fact that some Muslims believe this to be a historically accurate account. Although most Muslims would not consider marrying off their nine-year-old daughters, those who accept this saying argue that since the Qur’an states that marriage is void unless entered into by consenting adults, Aisha must have entered puberty early. They point out that, in seventh-century Arabia, adulthood was defined as the onset of puberty. (This much is true, and was also the case in Europe: five centuries after Muhammad’s marriage to Aisha, 33-year-old King John of England married 12-year-old Isabella of Angoulême.) Interestingly, of the many criticisms of Muhammad made at the time by his opponents, none focused on Aisha’s age at marriage. According to this perspective, Aisha may have been young, but she was not younger than was the norm at the time. Other Muslims doubt the very idea that Aisha was six at the time of marriage, referring to historians who have questioned the reliability of Aisha’s age as given in the saying. In a society without a birth registry and where people did not celebrate birthdays, most people estimated their own age and that of others. Aisha would have been no different. What’s more, Aisha had already been engaged to someone else before she married Muhammad, suggesting she had already been mature enough by the standards of her society to consider marriage for a while. It seems difficult to reconcile this with her being six. In addition, some modern Muslim scholars have more recently cast doubt on the veracity of the saying, or hadith, used to assert Aisha’s young age. In Islam, the hadith literature (sayings of the prophet) is considered secondary to the Qur’an. While the Qur’an is considered to be the verbatim word of God, the hadiths were transmitted over time through a rigorous but not infallible methodology. Taking all known accounts and records of Aisha’s age at marriage, estimates of her age range from nine to 19. Because of this, it is impossible to know with any certainty how old Aisha was. What we do know is what the Qur’an says about marriage: that it is valid only between consenting adults, and that a woman has the right to choose her own spouse. As the living embodiment of Islam, Muhammad’s actions reflect the Qur’an’s teachings on marriage, even if the actions of some Muslim regimes and individuals do not. Sadly, in many countries, the imperatives motivating the marriage of young girls are typically economic. In others, they are political. The fact that Iran and Saudi Arabia have both sought to use the saying concerning Aisha’s age as a justification for lowering the legal age of marriage tells us a great deal about the patriarchal and oppressive nature of those regimes, and nothing about Muhammad, or the essential nature of Islam. The stridency of those who lend credence to these literalist interpretations by concurring with their warped view of Islam does not help those Muslims who seek to challenge these aberrations. The Islamophobic depiction of Muhammad’s marriage to Aisha as motivated by misplaced desire fits within a broader Orientalist depiction of Muhammad as a philanderer. This idea dates back to the crusades. According to the academic Kecia Ali: “Accusations of lust and sensuality were a regular feature of medieval attacks on the prophet’s character and, by extension, on the authenticity of Islam.” Since the early Christians heralded Christ as a model of celibate virtue, Muhammad – who had married several times – was deemed to be driven by sinful lust. This portrayal ignored the fact that before his marriage to Aisha, Muhammad had been married to Khadija, a powerful businesswoman 15 years his senior, for 25 years. When she died, he was devastated and friends encouraged him to remarry. A female acquaintance suggested Aisha, a bright and vivacious character. Aisha’s union would also have cemented Muhammad’s longstanding friendship with her father, Abu Bakr. As was the tradition in Arabia (and still is in some parts of the world today), marriage typically served a social and political function – a way of uniting tribes, resolving feuds, caring for widows and orphans, and generally strengthening bonds in a highly unstable and changing political environment. Of the women Muhammad married, the majority were widows. To consider the marriages of the prophet outside of these calculations is profoundly ahistorical. What the records are clear on is that Muhammad and Aisha had a loving and egalitarian relationship, which set the standard for reciprocity, tenderness and respect enjoined by the Qur’an. Insights into their relationship, such as the fact they liked to drink out of the same cup or race one another, are indicative of a deep connection which belies any misrepresentation of their relationship. To paint Aisha as a victim is completely at odds with her persona. She was certainly no wallflower. During a controversial battle in Muslim history, she emerged riding a camel to lead the troops. She was known for her assertive temperament and mischievous sense of humour – with Muhammad sometimes bearing the brunt of the jokes. During his lifetime, he established her authority by telling Muslims to consult her in his absence; after his death, she went on to be become one of the most prolific and distinguished scholars of her time. A stateswoman, scholar, mufti, and judge, Aisha combined spirituality, activism and knowledge and remains a role model for many Muslim women today. The gulf between her true legacy and her depiction in Islamophobic materials is not merely historically inaccurate, it is an insult to the memory of a pioneering woman. Those who manipulate her story to justify the abuse of young girls, and those who manipulate it in order to depict Islam as a religion that legitimises such abuse have more in common than they think. Both demonstrate a disregard for what we know about the times in which Muhammad lived, and for the affirmation of female autonomy which her story illustrates. I hope you appreciated this article. Before you move on, I was hoping you would consider taking the step of supporting the Guardian’s journalism. From Elon Musk to Rupert Murdoch, a small number of billionaire owners have a powerful hold on so much of the information that reaches the public about what’s happening in the world. The Guardian is different. We have no billionaire owner or shareholders to consider. Our journalism is produced to serve the public interest – not profit motives. And we avoid the trap that befalls much US media – the tendency, born of a desire to please all sides, to engage in false equivalence in the name of neutrality. While fairness guides everything we do, we know there is a right and a wrong position in the fight against racism and for reproductive justice. When we report on issues like the climate crisis, we’re not afraid to name who is responsible. And as a global news organization, we’re able to provide a fresh, outsider perspective on US politics – one so often missing from the insular American media bubble. Around the world, readers can access the Guardian’s paywall-free journalism because of our unique reader-supported model. That’s because of people like you. Our readers keep us independent, beholden to no outside influence and accessible to everyone – whether they can afford to pay for news, or not. Distinguishing Qur’an, hadith and sunnah The Qur’an is the primary religious text of Islam. Muslims consider the Qur’an to be the precise, unchanged Word of God and God’s final testament to humanity. The Qur’an was conveyed to the Prophet Muhammad via the arch angel Gabriel, who then conveyed it purely without adulteration to the masses. It has been preserved since through memorization, recitation and in the written form. This is what Muslims believe about the Qur’an. The hadith (pl., ahadith) are formal narrations or reports of the doings and sayings of the Prophet Muhammad based on the memory of his closest family and companions. Hadith are the second most important source of religious guidance for Muslims and often studied alongside the Qur’an. the hadith include what the Prophet Muhammad did, what he said, and what he gave tacit approval to by watching his Companions do or say something without correcting it. The Prophet was not only a messenger conveying God’s message, but also a model to be followed in spiritual and ethical life from the manners of praying, eating and talking to the ethics of business, marriage and war. The Prophet is not considered divine or worthy of worship in anyway. It is his example that is exemplary for Muslims who seek to apply the Qur’an. He is referred to as “the walking Qur’an.” The sunnah is the normative and collective understanding of the Prophet’s Way. The sunnah is not determined by individual hadith (reports), but rather by the collective body of ahadith and then further interpretation and explanation of religious scholars who determine the sunnah from these reports. Muslims seek to follow the sunnah, not individual hadith on their own. What Makes a Hadith? Each individual hadith contains three parts: first, a chain of oral transmission (isnad) linking the hadith back to the Prophet; second, the actual report of what the Prophet said or did (matn); third, the collection of hadith that the hadith is found in. The chain of transmission contains the names of the family members or companions of the Prophet who conveyed the hadith to others. The names of hadith transmitters are well known and extensive biographies were written about these people. The more reliable (meaning of sound character and intellect) people there are in a chain the greater the authenticity of the hadith. Hadith conveyed just by one person (such as an intimate companion or one of the wives of the Prophet) may still be considered authentic depending on content and context of the hadith. Hadith that have people in the chain of narration who are of questionable reputation or intellect are given a lower degree of authenticity, but may still be considered reliable because of the strength of others in the chain. The content of the hadith is analyzed by hadith scholars to ensure that it does not wildly contradict the Qur’an – the first religious source – or other established and reliable hadith or what is by consensus a confirmed sunnah. When the chain and content have a serious enough flaw then the hadith is considered to be fabricated. Hadith were, historically, often fabricated by ill-intentioned politicians who sought an upper hand or even well-intentioned but misguided individuals who sought to put the Prophet’s stamp of approval on their spiritual or ethical saying or teaching. It is in part due to the presence of fabricated hadith that scholars developed such a sophisticated method of carefully classifying hadith. In the ninth century CE, about 200 years after the passing of the Prophet, some Muslim scholars devoted their lives to searching out accounts of the Prophet Muhammad and compiling only the most rigorously authenticatable accounts. For example, the hadith collections Sahih al-Bukhari compiled by Muhammad al-Bukhari and Sahih Muslim compiled by Muslim ibn al-Hajjaj are two of the most highly respected and most often cited collections. Bukhari and Muslim sifted through tens of thousands of narrations, deeming only a fraction of those narrations sound enough to include in their collections. In Sunni Islam there are 4 other (6 total) canonical hadith collections with other reliable collections as well. Shia Islam has its own collection of hadith, many of which concur with Sunni collections and many others that are different. Hadith in Muslim Daily Life Muslims will often read hadith on a regular basis as a devotional practice to be connected to the Prophet and his traditions. Hadith serve as great reminders of how to live Islam both internally as well externally. Many Muslims will also memorize hadith so that the sayings and traditions are internalized and become part of one’s consciousness. Hadith such as “Smiling is charity” or “Love for your brother what you love for yourself” also serve as popular sayings in Muslim cultures. Some hadith such as “God has 99 Names and whomsoever acquires them enters paradise,” are often found in pieces of calligraphy or other art forms to decorate Muslim homes, businesses and Mosques. The Five Foundational Pillars of Islam The heart of Islam is found in the Oneness of God. Part of this belief is knowing fully well that although one may not physically see God with their eyes, God can be “seen” with the heart and God always sees us. Thus, the faith of a Muslim is encompasses beliefs, devotional acts, and spiritual beauty. The devotional acts can best be summarized with the five foundational pillars, through which Muslims are able to manifest their faith both inwardly and outwardly. The Prophet Muhammad taught Muslims in an authentic tradition (hadith), “Islam is built upon five [pillars]: to bear witness that there is no god except the One God and to bear witness that Muhammad is the Messenger of God; to establish prayer; to pay the almsgiving; to fast in the month of Ramadan; and to go on the great pilgrimage to the House [of God].” Shahadah – Testimony of Faith The shahadah is a statement of conviction in the heart proclaimed on the tongue by a believer bearing witness to the reality of one God and accepting Muhammad as the final Messenger of God: “I testify that there is no god except the One God and I testify that Muhammad is the messenger of God.” The testimony serves as a formal entrance into the religion as it emphasizes the central message of Islam which is to worship and serve God alone following in the footsteps of Muhammad as the confirming, clarifying and culminating Messenger of God. The statement is also recited in the daily formal prayers (salah) and invoked frequently as a spiritual invocation. The idea of testifying or bearing witness indicates that the shahadah is not so much simply a belief as it is an active and constant devotion in which the intellect, heart and limbs are all involved in realizing and actualizing the testimony of faith. Salah – Establishing Prayer To manifest the testimony of faith, Muslims are required to perform a structured and formalized prayer five times throughout the day: fajr (dawn prayer), duhr (midday prayer), asr (afternoon prayer), maghrib (sunset prayer), and isha (night prayer). The established timings, based on the position of the sun, are meant to continuously remind Muslims throughout the day that their primary purpose in life is to worship and serve God – meaning to live a life devoted to fulfilling the teachings of God. Through salah, Muslims leave their worldly matters behind for a short period of time to thank and praise God throughout the day. Muslims approach their prayers in a clean, ritualistic state of purification facing the direction of the Holy Kabah, which represents the (symbolic) House of God in Mecca, and perform a series of meditative postures while reciting portions of the Quran and other spiritual invocations that praise God and ask of God. Salah represents the physical act of submitting oneself to God with every limb of the body involved in the worship. It is the way Muslims maintain their connection to the Divine. Since it is encouraged for believers to come together to offer salah in congregation it is also a way of connecting hearts and creating social cohesion. It should be noted that there are two other ways Muslims pray to God outside of salah that are less formal: Dhikr – spiritual invocations that can be recited just about anytime and anywhere – and Dua’ – asking God for spiritual and material blessings for this world and the hereafter. Both can and are done individually as well as collectively. Zakat – Almsgiving In the Islamic tradition, personal connection to God is not only manifested through intimate worship but also through service and helping fellow human beings. Through the commandment of zakat, or almsgiving, Muslims are required to give a portion of their wealth to the poor and needy every year. The pillar serves as a reminder that believers are morally responsible to share their God-given wealth and fortune to help others. The payment of zakat is also a means of purifying one’s own wealth and increasing spiritual blessings in life. While zakat is a required pillar of Islam, everyday charity is strongly encouraged in the Qur’an and in the life example of the Prophet Muhammad. Charity in Islam need not be monetary; it can come in many forms such as giving one’s time or skills or energy to a good cause. The Prophet Muhammad said that “smiling is charity.” Everyday charity is not only for fellow human beings but for all of God’s creation such as feeding animals or taking care of the environment. Sawm – Fasting Islam also emphasizes the importance of taking care of oneself and soul. Muslims are granted such an opportunity during the Islamic month of Ramadan – the 9th month of the Islamic lunar calendar in which the Prophet Muhammad received his first revelation from the Holy Qur’an. The Qur’an serves as the primary guide and moral compass for Muslims and the month of Ramadan encourages reflection and appreciation of the revelation. Muslims are commanded to engage in the spiritual discipline of fasting, where one refrains from eating, drinking, or sexual relations from sunrise to sunset every day for the twenty-nine or thirty days of Ramadan. While the commandment refers to physical refrainment, the primary purpose of fasting as noted in the Quran is to increase one’s level of God-consciousness. The month is meant to be a time for believers to engage in introspection as a God’s devotee, striving towards betterment in the attainment of virtues such as patience, kindness, or speaking well of others. It is encouraged to prepare for the daily fast by eating a pre-dawn meal, known as suhoor, before the sun rises and the fast begins. The fast is concluded at the time of sunset, traditionally breaking the fast with an iftar meal. The end of Ramadan is commemorated with a sacred celebration of completing the fast, known as Eid al-Fitr, where Muslims gather to perform a special prayer in the morning and celebrate the rest of the day with loved ones, exchanging gifts and greetings of peace. Hajj – Holy Pilgrimage to Mecca Muslims are required to visit the holy city of Mecca to perform the great pilgrimage at least once in their lifetime if they are physically and financially able to do so. The pilgrimage consists of a series of rituals performed in different sacred locations throughout Mecca that remind them of the footsteps of Abraham, Hagar and Ishmael and their devotion to God. Muslims begin their pilgrimage by purifying their intentions, entering the city in a clean state, and don simple clothing that does not distinguish them from any other individual. This condition symbolizes that the believer is only worthy based on their faith and status with God as opposed to physical appearance, socioeconomic status, family linage, or ethnicity. The pilgrimage is meant to celebrate the oneness of God as well as the oneness of humanity – all believers perform the same sacred rituals in the same kind of apparel. Today, you will see around 3 million Muslims come for the great pilgrimage every year from every corner of the world. The diversity that is seen at the Hajj is truly remarkable. The Hajj has been often described as the largest annual gathering of human beings. Oftentimes the discourse on women in Islam employs terms such as “oppression” or “subjugation” or “inferiority.” There are certainly Muslim societies in which the rights of women are suppressed and the struggle for a just society is real. As you read below, many problems facing women in these regions are a result of political interests, politicization of religion, and cultural and patriarchal customs instead of religious doctrine. When the religion of Islam was introduced in the Arabian peninsula, women were granted many rights that were unheard of at the time in other parts of the world. Among those rights included the right for women to inherit wealth, own property, choose her own spouse, retain her own family name after marriage, and the right to divorce. As these rights were introduced, early Islamic history also showcased a presence of strong female figures. Khadjiah was the Prophet Muhammad’s first wife and an incredibly successful businesswoman - she also happened to be the first convert to Islam following the Prophet’s message. Sumayya, a member of the early Meccan community of believers, was tortured and killed for refusing to renounce her conversion to Islam, marking her as the first martyr of faith. Nusayba was a warrior. During the Battle of Uhud, in which the Muslim Medinan community was battling the opponents of Mecca, Nusayba was assisting the warriors on the battlefield and providing them with water. As the battle seemed to indicate a defeat for the Muslims, with armies in disarray, Nusayba was seen arming herself with a sword and shield, defending the Prophet Muhammad from his enemies. Fatima, the Prophet’s beloved daughter, served as a spiritual model for believers and to this day Muslims turn to her example as an inspiration for mysticism and sainthood. The primary preserver of the first physical copy of the Quran, compiled after the passing away of the Prophet Muhammad, was one of his wives – Hafsa. Ayesha, another wife of the Prophet Muhammad, was one of the first scholars of Islam. After the Prophet’s passing, the Muslim community sought to learn about the Prophet and his teachings through his wife who would share many stories and traditions. Ayesha was one of the primary contributors to the collection of prophetic narrations (hadith). Following the legacy of Ayesha, Muslim women contributed significantly to Islamic scholarship especially in the first few centuries. Biographies of over 8,000 female scholars have been compiled by Dr. Mohammad Akram Nadawi of Oxford University. Muslim women were notable contributors in the philanthropic realm as well. For example, in the year 859, Fatima al-Fahry founded the University of Al-Qarawayn in Morroco which is considered to be the oldest running university in the world. Throughout the centuries until present day, Muslim women are pioneering figures and leaders in fields such as medicine, politics, arts and education throughout the world. Since 2000 four Muslim women have been awarded the Nobel Peace Prize. Qur’an and Women According to the Qur’an, women like men come from one living soul (nafsin wahida) (Qur’an 4:1). Women are a complement, not a competition, to men (Qur’an 9:71-72). A woman is not defined by any social role such as mother or wife – a woman is first and foremost seen by God as a believer. The Quran espouses spiritual and ethical equality between men and women: “For the men and women who are devoted to God - the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the steadfast men and steadfast women, the humble me and humble women, the charitable men and charitable women, the fasting men and fasting women, the chaste men and chaste women, the men who remember God often and the women who remember God often - God has prepared forgiveness and a great reward.” [Qur’an 33:35] The Qur’an offers some remarkable stories of inspirational women in the Qur’an. The mother of humanity, Eve (known as Hawa in Arabic), is depicted as a person who was on a journey with Adam in learning what human consciousness and free will is. Eve is not blamed at all for tempting Adam to eat from the forbidden tree – the blame is entirely on Satan who tempts them both. Eve is not punished any more than Adam in having to experience the consequences of disobeying divine will. The Qur’an indicates that both Adam and Eve, together, turn in repentance to God and are both equally forgiven and given redemption through the promise of revelation. In the story of the Children of Israel and the making of Prophet Moses, the mother of Moses is shown to have great faith and courage when she listened to divinely inspired words to put baby Moses in a basket in the river. The sister of Moses is wise and intelligent to follow the basket and to suggest to the Pharaoh’s wife that she adopt the child. The wife of Pharaoh is described as a woman of faith who opposes the tyranny of her husband and prays to God against him. In the story of the king and Prophet Solomon, the Qur’an tells us about the Queen of Sheba, by the name of Bilquis according to Islamic tradition, who rejects the counsel to go to war with Solomon’s kingdom and instead chooses to offer a gift and diplomacy. When, the queen is brought to Solomon’s court and shown clear signs then she is humble and wise enough to submit to God despite the political opposition. Lady Mary, the mother of Jesus, has an entire chapter (Qur’an 19) dedicated to her. She is put forth as God’s chosen one to be held up as a model of faith and devotion for all peoples. Her story is told more extensively in the Qur’an than it is even in the Bible. Inheritance In confronting issues of inheritance, questions often arise in regard to the following verses: Men shall have a share in what their parents and closest relatives leave, and women shall have a share in what their parents and closest relatives leave, whether the legacy be small or large: this is ordained by God. [4:7] Concerning your children, God commands you that a son should have the equivalent share of two daughters. If there are only daughters, two or more should share two-thirds of the inheritance, if one, she should have half. Parents inherit a sixth each if the deceased leaves children; if he leaves no children and his parents are his sole heirs, his mother has a third, unless he has brothers, in which case she has a sixth. [In all cases, the distribution comes] after payment of any bequests or debts. You cannot know which of your parents or your children is more beneficial to you: this is a law from God, and He is all knowing, all wise. [4:11] At first glance, the verses above seem to suggest inequality between men and women. When the verses were revealed in the Prophet’s time, it was a revolutionary moment for women to be receiving any sum of inheritance. In Islam, men are tasked with the role of being the primary financial maintainers and supporters of women and their households: Men should take good care of their women, with [the bounties] God has given to some more than others and with what they spend out of their own money [4:34] Thus, men have more religiously-mandated financial obligations than women. The larger sum of inheritance for men is meant to facilitate for this financial obligation with ease. It is important to note however that in Islamic jurisprudence, in the case that a woman is the primary breadwinner of the family, a judge may very well rule that she receives a larger inheritance. As with any Islamic ruling, laws pertaining to inheritance, are applied by judges who consider individual contexts. Witness Testimony Another source of controversy surrounds the subject of witness testimony. A verse in the Qur’an suggests that in the case that two men cannot serve as witnesses, then one man and two women should be called upon to testify: ...Call in two men as witnesses. If two men are not there, then call one man and two women out of those you approve as witnesses, so that if one of the two women should forget the other can remind her. [2:282] The verse above is referring to a specific context for application - in the event of business transactions or trade. It is not a general ruling about witnessing. Historically, women were not as involved as men in the sphere of commerce. By requiring two women to serve as witnesses, this verse was simply acknowledging that reality. Another explanation that Muslims give is that requiring two women witnesses may have been a way of encouraging an increase in women’s participation in business and trade by having them support one another against a patriarchal society where women’s testimonies may not be considered of much value or validity. Polygamy in Islam Under certain circumstance, the practice of polygamy is permitted. Islam did not invent the age-old tradition of men marrying multiple women. Rather, it regulated the practice to a limit of four wives. Polygamy is only mentioned once in the Qur’an: ...you may marry whichever [other] women seem good to you – two, three, or four. If you fear that you cannot be equitable [to them], then marry one. [4:3] Thus, polygamy is only permitted under the condition that all wives are to be treated equally and with fairness – a near impossible task. Women also cannot be forced into a polygamous relationship. A wife certainly has the freedom to establish a clause in her marriage contract stating that the husband cannot engage in this practice without her consent. Polygamy is neither obligatory nor recommended in Islam; it is merely allowed in certain situations. The purpose of allowing such a practice was not designed to please the lusts of men, but was, rather, regarded more as a piece of “social legislation.” In societies where women outnumber men, especially in those where warfare is common and male casualties are frequent, the allowance of multiple wives provided a practical solution for the caretaking of women and children who were left widowed and orphaned. Polygamy also ensured that if a man wanted to engage in sexual relations with a woman, he then has the obligation of caring for the woman and her family rather than engaging in secret affairs or having mistresses toward whom there is no legal responsibility. Hijab The donning of the hijab, or modest Muslim covering, is most often associated with the wearing of a headscarf. While there are certainly some who are forced by their own governments or families to wear the veil or full body veil, most Muslim women are free to choose. One of the main reasons women choose to cover themselves is to express their devotion to God. They believe it to be a dignified act that they embrace with honor and pride. Many women explain that the hijab is an expression of their understanding of feminism. In seeking to liberate themselves from the worldly gaze, these women would rather that their character or intellect be the focus in society rather than their bodies. The question of slavery in Islam has recently gained prominence in public debates due to the cruel and unjustified actions of insurgent groups such as ISIS and Boko Haram. It has therefore become important, now more than ever, to establish a firm understanding of this issue among Muslims and our neighbors. It must first be said that, while the presence of insurgent groups make this conversation imperative, knowledge of slavery in Islam is and has always been an important matter in the history of human rights. Thus, we do not confine our conversation or the importance of this issue to our present context. We nevertheless understand the need for a clear understanding of slavery in Islam given the realities of today. When the Qur’an was revealed, slavery was a world-wide established reality, with previous legal and moral systems holding quite harsh rulings on the treatment of slaves. Through the revelation of the Qur’an, Muslims believe that God establishes a new system with an emancipatory leaning. In other words, the Qur’an promotes a moral norm whereby the emancipation of slaves is highly encouraged. Even as there is no single Qur’an verse that calls for the abolition of slavery, many scholars today argue that gradual abolition was the intent of the verses surrounding slavery. One of the strongest proofs of this is in Chapter 90 of the Qur’an, where God gives believers a choice between two paths. The righteous will travel on the steep path and the unrighteous will travel on the other. God asks believers, “what will make you know what the steep path is? It is the freeing of a slave” (90:12-13). This verse strongly suggests that it is incumbent on the righteous to free slaves. If in a society of slaves, every believer is encouraged to free slaves, then eventually, it is presumed, the slaves of the world would disappear. Other verses encourage the manumission of slaves such as verse 2:177, which is one among the many verses which establishes the manumission of slaves as a possible means of performing zakat, or charity. Throughout history, there are an overwhelming number of cases where Muslims purchased the freedom of slaves who they themselves did not own. The most famous case of this was the manumission of Bilal, one of the first people to embrace Islam. Bilal, a black Muslim, is today remembered foremost as the first muezzin in Islam. The word muezzin describes a person who makes the call to prayer, and it is one of the most honorable stations that a person can reach in the establishment of the five daily prayers. Bilal, a former slave, made the call to prayer on top of the Ka’ba, the holiest site in Islam. This suggests that, not only is the manumission of slaves encouraged in Islam, but that allowing and aiding former slaves in the attainment of high social positions is an established aspect of Islam’s prophetic tradition. Furthermore, the Qur’an makes the manumission of a slave the only possible atonement for the commitment of some sins such as the breaking of an oath. This directly implies that the goodness in manumitting a slave overcomes the evil in something like breaking an oath. There is clearly, then, a high moral status attached to the manumission of slaves. In Islam, the manumission of slaves is not only a noble deed, but also one that is highly encouraged, and at times, required. While there are verses in the Qur’an that deal with the relations between slaves and masters, such as the permission of relations between male masters and female slaves, there is a host of rulings that come from this kind of relationship. First, if the female becomes pregnant, her child is free and she becomes free upon the master’s death. Second, the female has the right to claim the paternity of the father, even if he denies it. These rulings are in direct opposition to what was the mainstream order at the time in which the Qur’an was revealed and for centuries after (up to the 19th century). These rulings gave enslaved women a host of liberties that were only granted with the revelation of the Qur’an. Finally, according to prophetic tradition, even beating a slave is strongly prohibited, and so a heinous crime such as the rape of a slave is completely unthinkable as a justifiable element of Islamic Law. With this said, it is important once again to remind the reader that the Qur’anic vision was for the impermanence of slavery, such that eventually, these kinds of power relationships would be abolished. Some might rightly wonder whether the ‘emancipatory intent’ of the Qur’an that we suggest is simply a minority opinion. Thankfully, that is far from the case. In a 2014 letter addressed to the leader and fighters of ISIS, hundreds of prominent Muslim scholars around the world wrote the following: “No scholar or Islam disputes that one of Islam’s aims is to abolish slavery…For over a century, Muslims, and indeed the entire world, have been united in the prohibition and criminalization of slavery, which was a milestone in human history when it was finally achieved…After a century of Muslim consensus on the probation of slaver, you have boiled this…You have resuscitated something that the Shari’ah has worked tirelessly to undo and has been considered forbidden by consensus for over a century. Indeed, all the Muslim countries in the world are signatories of anti-slavery conventions.” The strength of this statement and its signatories suggests that there is no room for the re-introduction of enslaving practices according to some of the most prominent Muslim scholars. Muslims ought to free slaves, but can they take slaves? The overwhelming number of verses in the Qur’an relating to slaves are about their manumission. Only one verse in the Qu’ran briefly mentions the capturing of slaves in the context of ‘justified’ war. In this verse, God commands Muslims to subdue the combatants, and after, choose either “generosity or ransom” (47:4). That is, the Muslims ought to either let the combatants be free or ransom them out one by one as a means of applying political pressure. Ultimately, however, the idea would not be to take the combatants in as permanent slaves, unless there was no other place for the combatants to return to (i.e if they had been conquered and would be better taken care of within the established Muslim communities). As for the trade of persons, this is not mentioned in the Qur’an. Rather, the perpetuation of a slave trade seems to have had socio-economic motivations rather than religious ones. Scholar Bernard K. Freamon writes, “…the Prophet Muhammad actually condemned the capture and sale of free persons. After his death, however, the demands of empire caused jurists to look the other way, ignoring the immorality of what was essentially an illegal trade, and permitting their patrons to get rich on the traffic in human beings” (p. 273-274). Here is where morality and practice have historically parted ways, and it is beyond the scope of this article to offer a response to that history. Ultimately, it is important to note that there is a consensus among scholars against the perpetuation of slavery and against its reappearance in the present day. ISIS is waging an effective campaign to recruit followers and warriors to its ideology and battlefield—a battlefield that increasingly includes Europe and America, from Paris to California—with devastating consequences. Many Muslims, often the main victims of ISIS and frustrated at how the group has tried to speak for Islam, are self-motivated to repudiate the Islam of ISIS and to articulate their own understanding of the faith. There are, of course, many psychological, sociological and political factors for why ISIS is able to take advantage of very real and palatable anger on the ground—from oppressive and dysfunctional dictatorships in parts of the Middle East and imperial military misadventures by Western powers to the weakening of the Islamic scholarly tradition in the modern era and the marginalization of frustrated Muslim youth in too many societies. But ISIS has undeniably cloaked its ideology and ambitions with Islamic lure using selective sacred texts and decontextualized religious rulings to recruit vulnerable Muslims to its cause. Here are five reasons why ISIS is misguided from an Islamic perspective. 1. When ISIS employs passages from the Qur’an, it completely ignores premises and contexts. For example, ISIS uses passages such as “kill them wherever you find them” (9:5) to justify attacking civilians, including Muslims who don’t fall in line. In reality, when the Qur’an justifies fighting—as it does for the first time in passage 22:39-41, according to commentators of the Qur’an—it is strictly on the premise of self-defense, preventing exile and defending people from religious persecution. Other passages that permit or encourage fighting must be read with this premise otherwise they can be misread to allow just about anything. The problem with ISIS’ selective reading of the Qur’an is that it ends up ignoring constant refrains including “incline toward peace” (8:61), do not transgress the limits of what is right (2:191), maintain peaceful relations with those who intend no harm (4:90), honor treaties (9:4) and give asylum to peaceful non-combatants (9:6). In other passages the Qur’an calls on its adherents to ignore aggression (25:63), to repel evil with good (41:34), and to forgive wrongs (3:134). Similarly, the Qur’an tells Muslims to live righteously and justly with peaceful people of other faiths (5:5 and 60:8 for example). Most important, ISIS’ interpretation of the Qur’an goes against the general ethic and ethos of the scripture’s message, found in numerous passages, that commands righteous believers to stand for justice, refrain from anger, free the slaves, feed the poor and needy, and be constant in kindness and compassion, among many other virtues. We should aspire to the guiding and enduring values of the Qur’an during times of war and times of peace. I would encourage everyone to read and refer to The Study Qur’an to gain more insight on the Qur’anic message and how it has been interpreted through the centuries. 2. When ISIS invokes the model of Prophet Muhammad, it either mischaracterizes the received traditions or looks to an exceptional circumstance rather than the general rule. ISIS’ waging so-called jihad against fellow Muslims and waging war without any established legitimacy as a group is contrary to the prophet’s way. And, in the conduct of war, ISIS has made a mockery of the rules of fighting that were clearly established by the first Caliph Abu Bakr based on the Prophet Muhammad’s teachings that Muslim armies were forbidden from even cutting down fruit-bearing trees let alone killing innocents. In some respects, such as the treatment of prisoners, the extremist group has willfully and obviously violated the teachings of Prophet Muhammad, who treated prisoners kindly and excused them regularly. And, like the group’s reading of the Qur’an, ISIS’ interpretation of the prophetic model defies the standard observance of mercy that Muslims have always taken to be the defining characteristic of the Prophet Muhammad’s teachings and path. Even in the legitimate battles that the prophet led, he chose to be merciful toward his enemies on the battlefield and even in victory. Determining the lessons of Muhammad requires a detailed, systematic and wholesome interpretation of the texts in context. For further reading, I would suggest Muhammad: His Character and Beauty by Shaykh Yusuf Nabahani and Misquoting Muhammad by Jonathan Brown. 3. The way that ISIS interprets and applies the Shari’ah is an absurd re-imagination of how Islamic Law was applied historically. Islamic Law is not about harsh penal codes and restricting people’s natural freedoms, as ISIS seems to conceive of it. Rather, Islamic Law, according to the earliest scholars of the tradition, is about facilitating benefit and removing harm by preserving religion, life, intellect, family, wealth and human dignity—its six agreed-upon higher objectives. The advancement that Muslims have made in everything from science and medicine to art and architecture points to a dynamic understanding of law that facilitated human flourishing—not one that suppressed freedom and creativity. Women historically were not forced to cover head-to-toe nor were they largely confined to their homes. In fact, they played very important roles in society as teachers and philanthropists and held professional roles during much of Muslim history. Similarly, ISIS’ notion of how non-Muslims should be inhumanely treated under their twisted version of Shari’ah stands in stark contrast to the way non-Muslims lived, and at times even sought refuge, under Muslim rule. In typical ISIS fashion, there is a willful ignorance of the fact that there is an entire intellectual tradition that methodically debates and discusses the Shari’ah—it is not a black-and-white code imposed without due consideration of culture and context. Does anyone really believe that ISIS style Shari’ah is going to revive Islam’s place in the world as they claim? For more reflections, read Noah Feldman’s The Fall and Rise of the Islamic State. 4. ISIS’ use of violence to instill fear in anyone who stand in its way is a completely repudiated tactic. It has been consistently condemned by every major school of Islamic thought since the first violent extremist movement emerged in early Islam in the form of the Khawarij. Those who engaged in creating fear and instability in society were dealt with very strongly and seen as perpetrators of the worst of crimes under Islamic Law. This is partly why every major school of Islamic thought has publicly and consistently condemned ISIS. How then could this ideological movement claim to even possibly unite Muslims under its made-up caliphate? I would recommend reading Sherman Jackson’s Domestic Terrorism in the Islamic Legal Tradition; an Open Letter to Al-Baghdadi, endorsed by hundreds of prominent Muslim scholars; Shaykh Muhammad Afifi’s fatwa Defending the Transgressed by Censuring the Reckless Against Killing Civilians; Refuting ISIS: A Rebuttal of Its Religious and Ideological Foundations by Shaykh Muhammad Al-Yaqoubi; and Muslim Leaders Refute ISIS Ideology. 5. Much of ISIS’ lure is built on an apocalyptic vision for the end of times that is based on a few select prophecies. Muslims have historically never based their actions on these prophecies, and some would seem to warn us against the rise of ISIS if anything. To build a movement that is aspiring to bring about the end of times is largely foreign to Muslim intellectual thought and ethical consideration. Instead, Muslims largely heed the prophet’s advice that states if you are planting a seed in the ground and the end of times comes upon you, “continue planting the seed.” In other words, turn to God and do good in the world—leave the future of the world in God’s Hands. For centuries, jihad has been associated in the Christian West with conquest and nowadays with terrorism. It evokes the same feeling that Muslims and Jews have when they hear the word Crusade. But, jihad is not conquest or terrorism or holy war. Jihad is an Arabic word that simply means struggle. In its religious context, it means sacred struggle for God. In the Islamic tradition, there are over 70 types of jihad – the greatest one, according to a tradition from the Prophet Muhammad, being the struggle against one’s own ego and vices. As such, night vigil prayers, which are recommended for spiritual development, are known as tahajud – a word that shares the same root as jihad. Jihad also has a social application – the struggle to enjoin good and oppose wrong; the struggle for social and economic justice. So, the effort to fight poverty and its root causes, for example, is jihad. In the Islamic tradition there is also an intellectual jihad – the struggle of the mind and the pen to determine what is good and to promote that good in society. As such, the word for independent juristic reasoning is ijtihad – another word that is shares the same root as jihad. One of the forms of jihad is undoubtedly also fighting in God’s cause. It is referred to specifically in the Qur’an as qital. This type of jihad is not desired. From time to time, to defend the lives, rights and property of Muslims and humanity at large, fighting might be necessary. But the Qur’an states that when your enemies turn toward peace, that Muslims too should embrace peace (8:61). The Qur’an in chapter 22:41 – the foundational passage on the permissibility of fighting – clearly states that qital is a defensive measure to protect people from tyranny and oppression. Qital is an organized state function. Vigilantism has no Islamic basis. This type of Jihad must be conducted carefully and ethically, similar to the Just War Theory in Christian ethics. In chapter 2, verse 90 the Qur’an clearly states that even when qital is permissible, its conduct must not transgress sacred bounds. All passages in the Qur’an about qital must be read and understood in their textual and historical context. If this is not done, erroneous and dangerous interpretations emerge. Some of the sacred bounds governing qital from the very earliest period include a prohibition against killing any innocents, especially women and children and monks and priests in their monasteries; It also prohibits cutting down fruit bearing trees or poisoning the wells of enemies or killing livestock for reasons other than for food. Terrorism and vigilante violence in the name of jihad is a bastardization of the religion. Islam is not, historically or constitutionally (through the Qur’an and hadith), a pacifist religion. But, a preference for peace, diplomacy, treaties and ethical war are all clearly established in scripture and in historical precedence. Soon after the death of the Prophet Muhammad in 632, Islam quickly gathered steam and grew into an empire with a flourishing civilization – one of the greatest in human history. This empire of faith grew, like any other empire and civilization, partly through conquests. Commerce and conversions played a major role too as Muslims traveled from region to region. What did not happen, for the most part, is forced conversion. When Muslims conquered lands they largely allowed for people of other religions to freely practice their faith. So, even though Muslims ruled over India for several centuries, for example, the majority remains Hindu to this day. In other places like Egypt, for example, Muslims only became the majority after two or three centuries after conquest. So, while jihad – historically speaking – as fighting in God’s way was employed by Muslims to expand the borders of Islam’s civilization, it did not result in forced conversions as is often wrongly perceived in the West. Every age has a different sacred struggle. Many Muslims see the jihad of today to be the struggle of the intellect and pen as well as the struggle to reform Muslim societies. Many Muslims who are involved in social justice efforts, humanitarian relief and anti-war movements do so with the larger spirit of jihad as a sacred struggle for God as a guiding motivation. In the West, the word Shari’ah often evokes images of an archaic law that punishes adultery and theft and other wrongdoings with a harsh penal code. These perceptions have been informed by centuries old propaganda that are found even today in cartoons like Aladdin. Recently in the U.S. there’s been an effort to ban Shari’ah law for fear that it may threaten the American way of life. But, a more objective assessment of Shari’ah tells another story. Meaning of Shari’ah The word in Arabic literally means “pathway” and historically, even before the coming of Islam, referred to a pathway to a water well. In Muslim conceptions, the Shari’ah is the path to God. The path offers guidance on how to live according to God’s teachings and preferences. It is the totality of Islam’s legal and ethical vision for human beings and societies living under God’s gaze. The constitutional sources of the Shari’ah are what Muslims consider to be the divinely revealed Qur’an and the divinely inspired Sunnah or Way of the Prophet Muhammad. The Shari’ah, as Muslims have understood it through the ages, is not a legal code found in a book. Rather, the Shari’ah is a living tradition that is interpreted by fallible human beings through the ages and further interpreted by every successive generation. This ever evolving intellectual and spiritual exercise to determine the pathway to God is known as fiqh – which literally means human understanding and refers to Islamic jurisprudence. The specialists or scholars of fiqh are known as fuqaha or jurists. The Shari’ah Applied The jurists have determined that there are aspects of the Shari’ah that are fixed for every time and place (such as the religious duty to pray 5 times a day or the prohibition of eating pork) with some exceptions. Other aspects of the Shari’ah are changeable according to context (such as specific rules governing business transactions or diplomacy between Muslims and others). Most aspects of Shari’ah are applied by an individual and governed by God-consciousness (such as fasting in the month of Ramadan) or certain informal social standards (such as appropriate ways of dressing). Few aspects of Shari’ah are enforceable by governing legal authorities. Today, Muslim societies govern their affairs and apply the Shari’ah in very different ways. Laws in Muslim societies are not determined by Islamic jurisprudence alone. There are local customs that predate Islam and remains of colonialist laws that are mixed in with local interpretations of Shari’ah. There are certain aspects of Shari’ah (such as punishments for wrongdoings) that cannot be applied without state sanctioned authority and, therefore, do not apply in the lands where Muslims do not govern. Local communities have wide leeway in their interpretation of the Shari’ah given that Islam is a decentralized religion. Debating Shari’ah Fiqh, by its very nature as human interpretation, is largely open to rigorous discussion and debate. In the few circumstances where there is consensus (ijma’) (such as the prohibition of consuming all intoxicants) it becomes part of judicial precedence in later times. Usually the discourse leads to difference (ikhtilaf) – agreeing to disagree. Over the centuries these differences became more formalized into different schools of fiqh. Muslims largely follow the school of their local country or community or religious teacher. Objectives of Shari’ah & Penal Codes The Shari’ah, according to the jurists, is primarily concerned with protecting and promoting six basic individual and social values: life, intellect, religion, wealth, family, and dignity. Every ethical or legal prescription or prohibition in the Shari’ah goes back to these. When jurists determine that a particular religious directive contravenes one of these six values then the directive may be suspended or reformed. The Shari’ah’s penal code (huddud), which is a very minor aspect of Shari’ah, is interpreted by judges who are given wide flexibility in Islamic jurisprudence to determine punishments based on scripture, yes, but also other principles and maxims including innocent until proven guilty and insistence on mercy. In Islamic history the penal codes were rarely applied. More often reasons for leniency were found and applied. To conclude, the Shari’ah – like other religious ethical-legal traditions such as Hallakah in Judaism or Canon Law in the Catholic Church, are a set of obligations, encouragements, permissions, discouragements, prohibitions, principles and maxims that come together to guide individual Muslims and communities of believers toward the pathway of God as interpreted not only by scholars but by the ever evolving worldwide Muslim community.

Sunny is a trans person living in Pakistan. She begs in order to survive. Others get by as sex workers or dancers. Trans people in Pakistan are frequently cast out by their families and live in poverty. They can find safe spaces and a new family in special centers. Here, they do not have to hide and discover that they are not alone in their fight for survival and recognition in Pakistan’s conservative society. Only around 10 thousand people of Pakistan’s population of 220 million are officially counted as members of the “third gender,” yet it’s estimated that the true figure may be as high as 300 thousand. Thought Exercise: Thinking About Your Own Gender - It can be difficult for people who are not transgender to imagine what being transgender feels like. Imagine what it would be like if everyone told you that the gender that you’ve always known yourself to be was wrong. What would you feel like if you woke up one day with a body that’s associated with a different gender? What would you do if everyone else—your doctors, your friends, your family—believed you’re a man and expected you to act like a man when you’re actually a woman, or believed you’re a woman even though you’ve always known you’re a man? Transgender Islamic School in Pakistan Breaks Barriers Every day, Rani Khan gives lessons at the first transgender-only Islamic religious school in Pakistan. Wearing a long cloth covering over her hair, she teaches from the Muslim holy book, the Quran. Khan, who is 34 years old, used money she had been saving for years to set up the school. The Islamic school, or madrasa, is important for the LGBTQ community in the majority Muslim country of Pakistan. There is no official rule banning transgender people from religious schools or from mosques. But in Pakistan, transgender people face discrimination and rejection. “Most families do not accept transgender people. They throw them out of their homes. Transgender people turn to wrongdoing,” Khan told Reuters news agency. At the school, other transgender people have their heads similarly covered. They sit behind Khan, moving side to side, as they read parts of the Muslim holy book aloud. Khan explains that, earlier in her life, she had turned to “wrongdoing.” “At one time, I was also one of them,” she said. Trying not to cry, Khan remembered how she was rejected by her family at 13 years of age. Because of it, she was forced into a life of begging for money. At age 17, she joined a transgender group, dancing at marriage ceremonies and other events. But she quit the group to connect with her religion. One night, she had a dream about a deceased transgender friend and dancer. In the dream, the friend begged her to do something for the community. Khan took the dream as a sign and began studying the Quran at home. She also attended religious schools. Then, in October 2020, she opened the two-room madrasa. “I’m teaching the Quran to please God, to make my life here” and in the afterlife, Khan said. She explained how the madrasa offered a place for transgender people to pray, learn about Islam and make up for past actions. She said the school has not received financial aid from the government. But some officials have promised to help students find jobs. The school has received some individual donations. Khan is also teaching her students how to make clothing. She hopes the school can raise money by selling clothes. In 2018, Pakistan’s parliament officially recognized the third gender. The change gives transgender individuals the ability to vote and choose their gender on official documents. Still, transgender people are considered outsiders in the country. They often have no means of survival except begging, dancing and prostitution. The madrasa could help transgender people move closer to acceptance in Pakistani society, said Hamza Shafqaat. He is a lead government official in Islamabad, the capital city. Shafqaat told Reuters he is hopeful that if you copy this school model in other cities, things will improve. A religious school for transgender Muslims has also opened in Dhaka, the capital of nearby Bangladesh. And last year a Christian transgender group started its own church in Pakistan’s busy southern city of Karachi. Pakistan’s 2017 census recorded about 10,000 transgender people. But transgender rights groups say the number could now be well over 300,000 in the country of 220 million people. “It gives my heart peace when I read the Quran,” said Simran Khan, a student at Rani Khan’s school. Simran also really wants to learn life skills. “It is much better than a life full of insults,” the 19-year-old added. The Muslim Alliance for Sexual and Gender Diversity hosts a retreat for LGBTQ Muslims in Pennsylvania each year. MECCA Institute was recently established as an online school for the study of an inclusive theology of Islam for those seeking more expansive and inclusive interpretations of Islamic texts. · Transgender men and women are recognized and accepted in many Islamic cultures around the world. Religious parties argue the gender change law is promoting homosexuality, dubbing it "un-Islamic." A bill in the Muslim-majority country's Senate seeks to make the sex change procedure more difficult for citizens. The Jamaat-i-Islami (JI) party recently presented a bill in Pakistan's Senate to seek an amendment to the 2018 Transgender Persons (Protection of Rights) act. The Islamic group demands that a medical board be created to decide whether a particular person is allowed to change their sex. The proposed bill seeks "a prohibition of gender reassignment surgeries or any other treatment to change genital features on the basis of any psychological disorder or gender dysphoria," according to Dawn newspaper. According to the current law, transgender persons have the right to get themselves registered "as per self-perceived gender identity with all government departments." The JI bill states that the current law could lead to the "legalization of homosexual marriages" and that under the law, "a person could get themselves registered as a man or a woman not on the basis of their biology, but on their 'personal thoughts.'" The Islamic party recommends the formation of boards at the district level comprising a doctor, a psychologist, a male general surgeon, a female general surgeon and a chief medical officer to determine whether a person is allowed to change their sex. Against Islam? The JI argues that the law runs counter to the Quran and Islamic teachings. Shireen Mazari, the South Asian country's human rights minister, opposed the JI's bill, saying the proposed amendment was aimed at "victimizing" transgender persons, as the current law gave them the right to identity. "To date, not a single complaint has been received regarding the misuse of this [existing] law," she was quoted as saying by local media. Interior Minister Sheikh Rashid Ahmad told the Senate that sex changes were allowed for medical reasons or upon submission of an application. According to data shared with the upper house of parliament, in the past three years 16,530 sex changes from male to female were processed: 12,154 cases of female to male, 21 cases of transgender person to male, nine cases of male to transgender person, and as many cases of transgender person to female. The 2018 Transgender Persons (Protection of Rights) act was hailed by human rights groups and activists nationally and internationally. The International Court of Justice (ICJ) praised the legislation at the time, stating, "The central and most important premise of the law is the concept of 'gender sovereignty': namely, that individuals who experience and express their gender socially, psychologically, emotionally and spiritually, have the prerogative to determine their gender, rather than official, state/medical apparatuses only assigning gender at birth." However, Senator Mushtaq Ahmad Khan, who presented the amendment bill, told DW the existing law was "promoting gay and lesbian culture." "People who come to the government departments seeking a sex change should be referred to a medical board," he said. "We know about cases in which a man changed his sex to a woman and then married a man," he claimed, adding that this "un-Islamic" practice could not be tolerated in the country. Religious groups say that people who want a sex change are influenced by Western culture and are encouraged by NGOS. Social taboo and medical complications Rights activists and several medical experts say the JI amendment will create more problems fortransgender people and anyone who wants to change their gender identity. According to a 2019 Supreme Court census, the estimated population of transgender people in Pakistan is around 300,000, although the actual number could be higher. Pakistan's population stands at roughly 212 million people. Farzana Bari, an Islamabad-based rights activist, says the retrogressive forces in Pakistan want to change a "good law." "It will not only affect transgender people, but all the parents whose children need sex-reassignment surgeries," she told DW. "Lawmakers have no right to define an individual gender identity," she said, adding that it is the right of individuals to decide their gender identity. Bari says that those who want sex-reassignment surgery already go through a very hard time because of the taboo attached to it in a conservative society. If the JI manages to amend the law, they will have to "undertake a lengthy process for the surgery." Transgender people face various challenges in Pakistan, and they are often harassed and sidelined by society. While constitutional and legal advances have slowly been made in securing basic rights for transgender people, implementation has sometimes been slow. The community was only allowed to vote in federal elections in 2011. In 2018, they were recognized as a separate category in the national census. Abid Hussain, a farmer from the Kharian town in Punjab province, told DW that his two daughters underwent gender reassignment surgery a year and a half ago. "It is already very difficult to have this surgery because of the social norms," he said. "When my daughters had the surgery, only my family and the doctor knew about it. I even kept it a secret from my extended family," he added. Dr. Amjad Chaudhary, who performed the surgery, told DW that people are reluctant to talk about sex and gender identity. "It is even difficult for them to discuss it with us. How will they appear before a medical board?" he said. Understanding Transgender People The Basics Understanding what it is like to be transgender can be hard, especially if you have never met a transgender person. Transgender is a broad term that can be used to describe people whose gender identity is different from the gender they were thought to be when they were born. “Trans” is often used as shorthand for transgender. To treat a transgender person with respect, you treat them according to their gender identity, not their sex at birth. So, someone who lives as a woman today is called a transgender woman and should be referred to as “she” and “her.” A transgender man lives as a man today and should be referred to as “he” and “him.” (Note: NCTE uses both the adjectives “male” and “female” and the nouns “man” and “woman” to refer to a person’s gender identity.) Gender identity is your internal knowledge of your gender – for example, your knowledge that you’re a man, a woman, or another gender. Gender expression is how a person presents their gender on the outside.That might include behavior, clothing, hairstyle, voice or body characteristics. Everyone has a gender identity, including cisgender – or non-transgender – people. If someone’s gender identity matches the gender they were assigned at birth, then they are cisgender, or “cis" for short. Sex is often used in a medical or scientific contexts. Sex is a label — male or female — that you’re assigned by a doctor at birth based on the appearance of the genitals you’re born with. It doesn’t define who you are, or what your gender identity might turn out to be. When a person begins to live according to their gender identity, rather than the gender they were thought to be when they were born, this time period is called gender transition. Deciding to transition can take a lot of reflection. Many transgender people risk social stigma, discrimination, and harassment when they tell other people who they really are. Despite those risks, being open about one’s gender identity can be life-affirming and even life-saving. Possible steps in a gender transition may or may not include changing your clothing, appearance, name, or the pronoun people use to refer to you (like “she,” “he,” or “they”). If they can, some people change their identification documents, like their driver’s license or passport, to better reflect their gender. And some people undergo hormone therapy or other medical procedures to change their physical characteristics and make their body match the gender they know themselves to be. All transgender people are entitled to the same dignity and respect, regardless of whether or not they have been able to take any legal or medical steps. Some transgender people identify as neither a man nor a woman, or as a combination of male and female, and may use terms like nonbinary or genderqueer to describe their gender identity. Those who are nonbinary often prefer to be referred to as “they” and “them.” It is important to use respectful terminology, and treat transgender people as you would treat any other person. This includes using the name the person has asked you to call them (not their old name) as well as the pronouns they want you to use. If you aren’t sure what pronouns a person uses, just ask politely. Understanding Nonbinary People: How to Be Respectful and Supportive Nonbinary Defined Most people – including most transgender people – are either male or female. But some people don't neatly fit into the categories of "man" or "woman," or “male” or “female.” For example, some people have a gender that blends elements of being a man or a woman, or a gender that is different than either male or female. Some people don't identify with any gender. Some people's gender changes over time. People whose gender is not male or female use many different terms to describe themselves, with nonbinary being one of the most common (sometimes spelled with a hyphen, as “non-binary”). Other terms include genderqueer, agender, bigender, genderfluid, and more. None of these terms mean exactly the same thing – but all speak to an experience of gender that is not simply male or female. If you’re not sure what a word means, you can usually just ask politely. Why “Nonbinary”? Some societies – like ours – tend to recognize just two genders, male and female. The idea that there are only two genders is sometimes called a “gender binary,” because binary means “having two parts” (male and female). Therefore, “nonbinary” is one term people use to describe genders that don’t fall into one of these two categories, male or female. Basic Facts about Nonbinary People Nonbinary people are nothing new. Non-binary people aren’t confused about their gender identity or following a new fad – nonbinary identities have been recognized for millennia by cultures and societies around the world. Some, but not all, nonbinary people undergo medical procedures to make their bodies more congruent with their gender identity. While not all nonbinary people need medical care to live a fulfilling life, it’s critical and even life-saving for many. Most transgender people are not nonbinary. While some transgender people are nonbinary, most transgender people have a gender identity that is either male or female, and should be treated like any other man or woman. Being nonbinary is not the same thing as being intersex. Intersex people have anatomy or genes that don’t fit typical definitions of male and female. Most intersex people identify as either men or women, though some may be nonbinary. Non-binary people are usually not intersex: they’re usually born with bodies that may fit typical definitions of male and female, but their innate gender identity is something other than male or female. How to Be Respectful and Supportive of Nonbinary People It isn’t as hard as you might think to be supportive and respectful of nonbinary people, even if you have just started to learn about them. You don’t have to understand what it means for someone to be nonbinary to respect them. Some people haven’t heard a lot about nonbinary genders or have trouble understanding them, and that’s okay. Identities that some people don’t understand still deserve respect. Use the name a person asks you to use. This is one of the most critical aspects of being respectful of a nonbinary person, as the name you may have been using may not reflect their gender identity. Don’t ask someone what their old name was. Try not to make any assumptions about people’s gender. You can’t tell if someone is nonbinary simply by looking at them, just like how you can’t tell if someone is transgender just by how they look. A nonbinary person might appear feminine, masculine, or genderless, or show a mix of gendered characteristics – and their appearance doesn’t determine their pronouns. If you’re not sure what pronouns someone uses, ask. Different nonbinary people may use different pronouns. Many nonbinary people use “they” while others use “he” or “she,” and still others use other pronouns. Asking whether someone should be referred to as “he,” “she,” “they,” or another pronoun may feel awkward at first, but is one of the simplest and most important ways to show respect for someone’s identity. Advocate for non-binary friendly policies. It’s important for nonbinary people to be able to live, dress and have their gender respected at work, at school, and in public spaces. Understand that, for many nonbinary people, navigating gendered spaces - like bathrooms - can be challenging. For many nonbinary people, using either the women’s or the men’s restroom might feel unsafe, because others may verbally harass them or even physically attack them. Nonbinary people should be able to use the restroom that they believe they will be safest in. You can help support nonbinary people by accepting their judgment about where they feel most comfortable when dealing with spaces that are based on binary gender distinctions. Talk to nonbinary people to learn more about who they are. There’s no one way to be nonbinary. The best way to understand what it’s like to be nonbinary is to talk with nonbinary people and listen to their stories. Frequently Asked Questions about Transgender People Transgender people come from every region of the United States and around the world, from every racial and ethnic background, and from every faith community. Transgender people are your classmates, your coworkers, your neighbors, and your friends. With approximately 1.4 million transgender adults in the United States—and millions more around the world—chances are that you've met a transgender person, even if you don't know it. What does it mean to be transgender? Transgender people are people whose gender identity is different from the gender they were thought to be at birth. “Trans” is often used as shorthand for transgender. When we're born, a doctor usually says that we're male or female based on what our bodies look like. Most people who were labeled male at birth turn out to actually identify as men, and most people who were labeled female at birth grow up to be women. But some people's gender identity – their innate knowledge of who they are – is different from what was initially expected when they were born. Most of these people describe themselves as transgender. A transgender woman lives as a woman today, but was thought to be male when she was born. A transgender man lives as a man today, but was thought to be female when he was born. Some transgender people identify as neither male nor female, or as a combination of male and female. There are a variety of terms that people who aren't entirely male or entirely female use to describe their gender identity, like non-binary or genderqueer. (Note: NCTE uses both the adjectives “male” and “female” and the nouns “man” and “woman” to refer to a person’s gender identity.) Everyone—transgender or not—has a gender identity. Most people never think about what their gender identity is because it matches their sex at birth. Being transgender means different things to different people. Like a lot of other aspects of who people are, like race or religion, there's no one way to be transgender, and no one way for transgender people to look or feel about themselves. The best way to understand what being transgender is like is to talk with transgender people and listen to their stories. How does someone know that they are transgender? People can realize that they're transgender at any age. Some people can trace their awareness back to their earlier memories – they just knew. Others may need more time to realize that they are transgender. Some people may spend years feeling like they don't fit in without really understanding why, or may try to avoid thinking or talking about their gender out of fear, shame, or confusion. Trying to repress or change one’s gender identity doesn’t work; in fact, it can be very painful and damaging to one’s emotional and mental health. As transgender people become more visible in the media and in community life across the country, more transgender people are able to name and understand their own experiences and may feel safer and more comfortable sharing it with others. For many transgender people, recognizing who they are and deciding to start gender transition can take a lot of reflection. Transgender people risk social stigma, discrimination, and harassment when they tell other people who they really are. Parents, friends, coworkers, classmates, and neighbors may be accepting—but they also might not be, and many transgender people fear that they will not be accepted by their loved ones and others in their life. Despite those risks, being open about one’s gender identity, and living a life that feels truly authentic, can be a life-affirming and even life-saving decision. What's the difference between sexual orientation and gender identity? Gender identity and sexual orientation are two different things. Gender identity refers to your internal knowledge of your own gender—for example, your knowledge that you're a man, a woman, or another gender. Sexual orientation has to do with whom you’re attracted to. Like non-transgender people, transgender people can have any sexual orientation. For example, a transgender man (someone who lives as a man today) may be primarily attracted to other men (and identify as a gay man), may be primarily attracted to women (and identify as a straight man), or have any other sexual orientation. What's the difference between being transgender and being intersex? People sometimes confuse being transgender and being intersex. Intersex people have reproductive anatomy or genes that don’t fit typical definitions of male or female, which is often discovered at birth. Being transgender, meanwhile, has to do with your internal knowledge of your gender identity. A transgender person is usually born with a body and genes that match a typical male or female, but they know their gender identity to be different. Some people think that determining who is male or female at birth is a simple matter of checking the baby's external anatomy, but there's actually a lot more to it. Every year, an estimated one in 2,000 babies are born with a set of characteristics that can't easily be classified as "male" or "female." People whose bodies fall in the vast continuum between "male" and "female" are often known as intersex people. There are many different types of intersex conditions. For example, some people are born with XY chromosomes but have female genitals and secondary sex characteristics. Others might have XX chromosomes but no uterus, or might have external anatomy that doesn't appear clearly male or female. To learn more about what it's like to be intersex, check out this video or click here. While it's possible to be both transgender and intersex, most transgender people aren't intersex, and most intersex people aren’t transgender. For example, many intersex people with XY (typically male) chromosomes but typically female anatomy are declared female at birth, are raised as girls, and identify as girls; in fact, many of these girls and their families never even become aware that their chromosomes are different than expected until much later in life. However, some intersex people come to realize that the gender that they were raised as doesn’t fit their internal sense of who they are, and may make changes to their appearance or social role similar to what many transgender people undergo to start living as the gender that better matches who they are. What is the difference between being transgender and being gender non-conforming? Being gender non-conforming means not conforming to gender stereotypes. For example, someone’s clothes, hairstyle, speech patterns, or hobbies might be considered more "feminine" or "masculine" than what's stereotypically associated with their gender. Gender non-conforming people may or may not be transgender. For example, some women who were raised and identify as women present themselves in ways that might be considered masculine, like by having short hair or wearing stereotypically masculine clothes. The term “tomboy” refers to girls who are gender non-conforming, which often means they play rough sports, hang out with boys, and dress in more masculine clothing. Similarly, transgender people may be gender non-conforming, or they might conform to gender stereotypes for the gender they live and identify as. What does it mean to have a gender that's not male or female? Most transgender people are men or women. But some people don't neatly fit into the categories of "man" or "woman" or “male” or “female.” For example, some people have a gender that blends elements of being a man or a woman, or a gender that is different than either male or female. Some people don't identify with any gender. Some people's gender fluctuates over time. People whose gender is not male or female may use many different terms to describe themselves. One term that some people use is non-binary, which is used because the gender binary refers to the two categories of male and female. Another term that people use is genderqueer. If you're not sure what term someone uses to describe their gender, you should ask them politely. It's important to remember that if someone is transgender, it does not necessarily mean that they have a "third gender." Most transgender people do have a gender identity that is either male or female, and they should be treated like any other man or woman. For more information about what it's like to have a gender other than male or female or how you can support the non-binary people in your life, read NCTE's guide Understanding Non-Binary People. Why don’t transgender people get counseling to accept the gender they were assigned at birth? Counseling aimed at changing someone’s gender identity, sometimes known as conversion therapy, doesn’t work and can be extremely harmful. The belief that someone’s gender identity can be changed through therapy runs counter to the overwhelming consensus in the medical community. Telling someone that a core part of who they are is wrong or delusional and forcing them to change it is dangerous, sometimes leading to lasting depression, substance abuse, self-hatred and even suicide. Because of this, a growing number of states have made it illegal for licensed therapists to try to change a young person’s gender identity (laws apply to those under 18). However, many transgender people find it helpful to get counseling to help them decide when to tell the world they are transgender and deal with the repercussions of stigma and discrimination that comes afterward. What does "gender transition" mean? Transitioning is the time period during which a person begins to live according to their gender identity, rather than the gender they were thought to be at birth. While not all transgender people transition, a great many do at some point in their lives. Gender transition looks different for every person. Possible steps in a gender transition may or may not include changing your clothing, appearance, name, or the pronoun people use to refer to you (like “she,” “he,” or “they”). Some people are able to change their identification documents, like their driver’s license or passport, to reflect their gender. And some people undergo hormone therapy or other medical procedures to change their physical characteristics and make their body better reflect the gender they know themselves to be. Transitioning can help many transgender people lead healthy, fulfilling lives. No specific set of steps is necessary to “complete” a transition—it’s a matter of what is right for each person. All transgender people are entitled to the same dignity and respect, regardless of which legal or medical steps they have taken. What are some of the official records transgender people may change when they're transitioning? - Some transgender people make or want to make legal changes as part of their transition, like by changing their name or updating the gender marker on their identity documents. Not all transgender people need or want to change their identity documents, but for many, it's a critical step in their transition. For many transgender people, not having identity documents like driver's licenses or passports that match their gender means that they might not be able to do things that require an ID, like getting a job, enrolling in school, opening a bank account, or traveling. Some transgender people who use an ID that doesn't match their gender or their presentation face harassment, humiliation, and even violence. Transgender people may need to change a number of documents in order to live according to their gender identity, such as their: - Driver’s license - Social Security card - Passport - Bank accounts and records - Credit cards - Paychecks and other job-related documents - Leases - Medical records - Birth certificate - Academic records It's important to know that not all transgender people be able to make the changes they need to their IDs and other official documents. Unfortunately, these changes are often expensive, burdensome, and complicated, putting them out of reach for many people. For example, some states still require proof of surgery or a court order to change a gender marker. In many states, the process can be time-consuming and involve many steps, or cost hundreds of dollars. As a result, only one-fifth (21%) of transgender people who have transitioned have been able to update all of their IDs. NCTE works to modernize all of these outdated requirements. States are increasingly adopting more accessible and straightforward policies for changing one's name and gender marker. To find out the requirements for updating a driver’s license or birth certificate in your state or territory, as well as get information on changing federal IDs and records, visit NCTE’s ID Documents Center. What medical treatments do some transgender people seek when transitioning? Some, but not all, transgender people undergo medical treatments to make their bodies more congruent with their gender identity and help them live healthier lives. While transition-related care is critical and even life-saving for many transgender people, not everyone needs medical care to transition or live a fulfilling life. Different transgender people may need different types of transition-related care. People should make decisions about their care based on their individual needs. Medical procedures can include: - hair growth or removal treatments hormone therapy - various surgeries to make one's face, chest, and anatomy more in line with one's gender identity - While not everyone needs transition-related medical treatments, there is an overwhelming consensus in the medical community that they are medically necessary for many transgender people and should be covered by private and public insurance. Every major medical organization in the United States has affirmed that transition-related medical care is safe and effective, and that everyone who needs it should be able to access it. Unfortunately, this critical care is often denied by insurance companies, often in spite of state and federal laws. What is gender dysphoria? For some transgender people, the difference between the gender they are thought to be at birth and the gender they know themselves to be can lead to serious emotional distress that affects their health and everyday lives if not addressed. Gender dysphoria is the medical diagnosis for someone who experiences this distress. Not all transgender people have gender dysphoria. On its own, being transgender is not considered a medical condition. Many transgender people do not experience serious anxiety or stress associated with the difference between their gender identity and their gender of birth, and so may not have gender dysphoria. Gender dysphoria can often be relieved by expressing one’s gender in a way that the person is comfortable with. That can include dressing and grooming in a way that reflects who one knows they are, using a different name or pronoun, and, for some, taking medical steps to physically change their body. All major medical organizations in the United States recognize that living according to one’s gender identity is an effective, safe and medically necessary treatment for many people who have gender dysphoria. It's important to remember that while being transgender is not in itself an illness, many transgender people need to deal with physical and mental health problems because of widespread discrimination and stigma. Many transgender people live in a society that tells them that their deeply held identity is wrong or deviant. Some transgender people have lost their families, their jobs, their homes, and their support, and some experience harassment and even violence. Transgender children may experience rejection or even emotional or physical abuse at home, at school, or in their communities. These kinds of experiences can be challenging for anyone, and for some people, it can lead to anxiety disorders, depression, and other mental health conditions. But these conditions are not caused by having a transgender identity: they're a result of the intolerance many transgender people have to deal with. Many transgender people – especially transgender people who are accepted and valued in their communities – are able to live healthy and fulfilling lives. Why is transgender equality important? Transgender people should be treated with the same dignity and respect as anyone else and be able to live, and be respected, according to their gender identity. But transgender people often face serious discrimination and mistreatment at work, school, and in their families and communities. For example, transgender people are more likely to: - Be fired or denied a job - Face harassment and bullying at school - Become homeless or live in extreme poverty - Be evicted or denied housing or access to a shelter - Be denied access to critical medical care - Be incarcerated or targeted by law enforcement - Face abuse and violence - For statistics about these types of discrimination, go to the National Transgender Discrimination Survey page. Living without fear of discrimination and violence and being supported and affirmed in being who they are is critical for allowing transgender people to live healthy, safe, and fulfilling lives. In recent years, laws, policies and attitudes around the country have changed significantly, allowing more transgender people than ever to live fuller, safer, and healthier lives. The transgender movement is part of a long tradition of social justice movements of people working together to claim their civil rights and better opportunities in this country. These challenges are connected. Discrimination that transgender people of color face is compounded by racism, and lower-income transgender people face economic challenges and classism. NCTE believes that progress towards transgender equality requires a social justice approach that fights all forms of discrimination. Bathroom access for transgender people has recently become a focal point of conversation and debate. This page includes information for transgender people and allies on responding to various questions and concerns regarding bathroom access. If you need more information on what it means to be transgender, visit Frequently Asked Questions about Transgender People. For more information on how to be supportive of transgender people, visit Supporting the Transgender People in Your Life: A Guide to Being a Good Ally. Transgender-inclusive policies are not a safety risk. If they were, we would know by now, as transgender people have been using public bathrooms and locker rooms for decades. Policies that allow transgender people to use the correct bathroom—the bathroom that best matches the transgender person’s identity—do not legalize harassment, stalking, violence, or sexual assault. Those behaviors are, and will continue to be, against the law for anyone, anywhere. Hundreds of cities, school districts, and 18 states already protect transgender people's right to use restrooms, and none have seen a rise in incidents of people attacking anyone or of people pretending to be transgender in order to get access to restrooms. Similarly, law enforcement officials and sexual assault advocates in states and cities that already have trans-inclusive policies in place have said over and over: the claim that these policies cause safety problems is absurd and completely false. Forcing transgender people to use private or separate bathrooms is not the solution. Offering separate or private bathrooms is a great way to ensure anyone can feel comfortable when they go to the bathroom, whether or not they're transgender. However, private bath­rooms may be unavailable or very inconvenient to access. More importantly, forcing transgender people to use private bathrooms when other people do not have to is isolating and reinforces the idea that transgender people are somehow harmful and should be kept separate from everybody else. Excluding transgender people from public restrooms does not protect anyone’s privacy. Lots of people feel uncomfortable in public restrooms, and that was true long before the current public debates about access for transgender people. Transgender people also want privacy in bathrooms and they use the bathroom for the same reason as everyone else: to do their business and leave. Thankfully, bathrooms have stall doors so this is not an issue. Opponents of equal rights are using a desire for privacy—without discussing what privacy truly means—as a way to harm transgender people. We can have productive and respectful conversations about how to make restrooms and locker rooms more comfortable for everyone, without making it about transgender people. Allowing transgender people to use the correct bathroom does not mean women will have to share bathrooms with men, or vice-versa. Transgender-inclusive policies do allow for men’s and women’s rooms, and do not require gender-neutral bathrooms. Instead, transgender-inclusive policies allow all people—including transgender people—to use the bathroom that best matches their gender identity. Those who are living as women use the women’s room, and those that are living as men use the men’s restroom. For many non-binary people, figuring out which bathroom to use can be challenging. For non-binary people, who don’t identify fully as either male or female, using either the women’s and the men’s room might feel unsafe, because others may verbally harass them or even physically attack them. Non-binary people should be able to use the restroom that they will be safest in. Learn more about non-binary people at Understanding Non-Binary People: How to Be Respectful and Supportive. Nondiscrimination laws don’t violate anyone’s religious freedom. Everyone—including transgender people—should be treated equally under the law. Like all nondiscrimination protections, trans-inclusive policies don’t require anyone to change their religious beliefs: they simply ensure that transgender people can live, work, study and participate in public life according to their identities. Transgender people may have some legal protections, but still need strong and comprehensive nondiscrimination laws and cultural acceptance to truly thrive. Laws alone won’t protect transgender people without increased public awareness, outspoken allies, and a society that values the dignity of transgender people. Supporting the Transgender People in Your Life: A Guide to Being a Good Ally Learning to be an ally to the transgender people in your life, or to transgender people overall, is an ongoing process. Some ways to be a good ally are simple and easy, while others require more time, energy, and commitment. Whether you’re looking for information on supporting a transgender person in your life or helping to change the world to be better for transgender people overall, this guide can help. One of the most important parts of being an ally to transgender people is learning what it means to be transgender. For information on identity, language, and other issues facing transgender people you can visit Frequently Asked Questions about Transgender People, Understanding Non-Binary People, and our About Transgender People hub, which has links to various resources and educational material. The Basics: Things to Remember about Being an Ally There is no one way to be a ‘perfect’ ally. The transgender community is diverse and complex, coming from every region of the United States and around the world, from every racial and ethnic background, and from every faith community. This means that different members of the transgender community have different needs and priorities. Similarly, there is no one right way to handle every situation, or interact with every trans person. Be respectful, do your best, and keep trying. You don’t have to understand someone’s identity to respect it. Some people haven’t heard a lot about transgender identity, or have trouble understanding what it means to be trans, and that’s okay. But all people, even those whose identities you don’t fully understand, deserve respect. You can’t always tell if someone is transgender simply by looking at them. Many people expect that they’ll “just know” when someone is trans, and may be surprised to learn that this isn’t always true. Since there is no one transgender experience, there is no one way for transgender people to look, either. Trans people might be in groups or gatherings alongside you without you realizing that we’re there – which makes it even more important to be an outspoken ally and supporter, whether or not you are aware of any trans people around you. There is no “one right way” to be transgender. Some transgender people choose to medically transition, and some don’t. Some transgender people choose to legally change their names or ID documents, and some don’t. Some transgender people choose to change their appearance (like their clothing or hair), and some don’t. Likewise, some transgender people may want to do many of those things but are unable to because they can’t afford it or for safety reasons. A transgender person’s identity does not depend on what things they have or haven’t done to transition, and no two transgender people’s journeys are exactly alike. Continue to educate yourself. One of the simplest ways to be a strong ally is to take your education into your own hands. It’s important to have conversations with the trans people in your life, but it’s also important for you to seek out resources and information on your own. A few great places to start: Frequently Asked Questions about Transgender People Understanding Non-Binary People - About Transgender People Interacting with Transgender People - This section includes information on respectfully interacting with transgender individuals one-on-one or when in a small group. Use the language a transgender person uses for themselves. No two transgender people are exactly the same, and different transgender people may use different words to describe themselves. You should follow the lead of each trans person, as they will best know the language that is right for them. If you don’t know what pronouns to use, ask. A simple way to see what pronouns someone uses—he, she, they, or something else—is to wait and see if it comes up naturally in conversation. If you’re still unsure, ask politely and respectfully, without making a big deal about it. Sharing your own pronouns is a great way to bring up the topic—for example, “Hi, I’m Rebecca and I use she/her/hers as my pronouns. How about you?” If you accidentally use the wrong pronouns, apologize and move on. Making a big deal out of a pronoun mistake may be awkward and often draws unwanted attention to the transgender person. Be careful and considerate about what other questions you ask. There are many topics—medical transition, life pre-transition, sexual activity—that you may be curious about. That doesn’t mean it’s appropriate to ask a transgender person about them, or expect a transgender person to be comfortable sharing intimate details about themselves. There are two questions you can ask yourself that may help determine if a topic is appropriate to bring up: “Do I need to know this information to treat them respectfully?” Asking someone’s name and pronoun is almost always appropriate, as we use that information in talking to and about each other every day. Beyond that, though, you may be curious about questions that are not things you truly need to know. For example, a transgender coworker’s surgical history is rarely information that you need to know. “Would I be comfortable if this question was turned around and asked of me?” Another good way to determine if a question is appropriate is to think about how it would feel if someone asked you something similar. For example, it would probably not feel appropriate for a coworker to ask you about your private areas of your body. Likewise, it’s probably not appropriate to ask similar questions about a transgender coworker’s body. Here are some specific topics that many transgender people are uncomfortable discussing with anyone but those closest to them: Their birth name (never call it their “real” name!) or photographs from before they transitioned What hormones they are (or aren’t) taking What surgeries they have (or have not) had Questions related to sexual relationships Someone’s transgender identity is their private information to share, or not. Just because someone has told you that they are transgender does not necessarily mean that they have told everyone in their life. A transgender person may not choose to tell others that they are transgender because it is unsafe to do so, because they’re worried they’ll be mistreated or fired, or simply because they don’t want to share that information with someone. It is not up to you to decide who should or shouldn’t know that a particular person is transgender. Similarly, transgender people should be the ones to decide how much information is being shared: a transgender person may be open about being trans, but only want to discuss medical issues with certain close friends. Simply because a transgender person has told you something about their experiences doesn’t mean they want everyone to know. Avoid compliments or advice based on stereotypes about transgender people, or about how men and women should look or act. People sometimes intend to be supportive but unintentionally hurt transgender people by focusing on their looks or whether they conform to gender stereotypes. Here are some examples of what to avoid, as they often feel like backhanded compliments: “You look like a real woman! I never would have known that you’re trans.” “You would look less trans if you just got a wig/shaved better/wore more makeup/etc.” “No real man would wear clothing like that. You should change if you don’t want people to know you’re transgender.” “I’d date him, even though he’s transgender.” Being Outspoken Here's how to be an outspoken ally in larger groups, at work or at school! Speak out in support of transgender people and transgender rights. Politely correct others if they use the wrong name or pronoun for a transgender person. More broadly, it is important to challenge anti-transgender remarks, jokes, and conversations. It can be scary to speak out, but loud and visible support for transgender rights can show transgender people that they are accepted, encourage other allies to speak out, and help change the minds of people who aren’t supportive of transgender people yet. Support transgender people who experience discrimination. Transgender people may feel that they don’t have support from others when making complaints about discrimination or bringing their experiences to authorities, administrators, or others in position of power. Make it clear that you will support the transgender people in your life whether or not they decide to make formal complaints. Think about how you use gendered language. Do you regularly greet groups by saying, “Ladies and gentlemen?” Do you have a coworker who refers to everyone as “guys?” Is there a particular gender-based joke your friend loves to tell? Many transgender people are fine being called ‘ladies’ or ‘gentlemen,’ but you can’t know without first asking. Consider changing your habits to avoid making assumptions about people's gender or pronouns, and encouraging the people in your life to do the same. This can take time and effort, but is an important way to be an ally and support transgender people outside of individual, face-to-face interactions. Learn about policies affecting transgender people. Are there any laws that protect transgender people where you live? Any policies at work or school that are inclusive of transgender people? It’s important to learn more about the challenges that transgender people face and the goals of transgender advocates, and, if you’re comfortable with it, even help push to change bad laws and policies or support good ones. Changing Businesses, Schools, and More Rethink gender on forms and documents. When creating forms and documents, consider whether you need to include gender at all. Many times, we default to asking for gender without considering why or how that information will be used. If you do need to ask for gender information, consider using a blank space for people to fill in as they feel comfortable, rather than a boxes marked “male” and “female,” or make it clear that people can fill in forms in a way that matches their gender identity. Ensure everyone has access to bathrooms and other facilities. Everyone should be able to safely and comfortably use bathrooms and other gendered facilities. Push to allow people to use the bathroom that matches their gender identity rather than what’s on their ID. In addition, providing gender-neutral or private bathrooms is a great way to provide safe and comfortable space for everyone (but never require anyone to use them if they don’t want!). And if a restroom is designed for just one user at a time, make sure that it’s gender-neutral—there’s no reason to make it a men’s or women’s restroom. Take down that “Women” or “Men” sign and put up new signs that say “Restroom.” Push for support and inclusivity, not just "tolerance." A baseline of tolerance—allowing transgender people to exist—is an important start, but we can do more. If your school brings outside speakers or hosts events, make sure that some of them include transgender people and topics. If your business donates to nonprofits, look into partnering with organizations that support the transgender community. If your organization posts community events on social media, include some from the transgender community. Craft a transgender-inclusive nondiscrimination policy. Shifting the culture of an organization takes time. Crafting a transgender-inclusive nondiscrimination policy can help clarify how your organization supports transgender people, and ensure that there’s a way to respond to those who aren’t supportive. Changing the World Call your elected officials. Call your elected local, state, and federal officials to thank them when they do support transgender rights and to provide important criticism when they don’t. Visit Make Your Voice Heard for more information. Show up in your community. School board meetings, library councils, parent-teacher associations, volunteer groups – all of these can have an enormous impact on the everyday lives of trans people. Recently, schools and libraries have come under attack even just for acknowledging that transgender people exist. In these spaces, making it clear that you support trans people can be enormously impactful. Work to pass laws in your city or state, and on the federal level, that outlaw discrimination in employment, housing, public accommodations (public spaces like stores and parks), and education based on gender identity/expression. This could be as simple as calling your elected officials, or as involved as a letter-writing campaign or collecting signatures for a ballot measure. Change the curriculum of medical, health, crisis response and social work programs, or bring in trainers, to teach these providers about transgender people and how to treat transgender people with respect and professionalism. Include information about the rejection, discrimination and violence that transgender people face and how to provide services and support to transgender clients. Work with schools to make them safe for transgender students by implementing all the recommendations in our Model School District Policy on Transgender and Gender Non-Conforming Students. Work with homeless shelters to make them safe for transgender people by implementing all the recommendations in Transitioning Our Shelters: A Guide to Making Homeless Shelters Safe for Transgender People. Work with suicide prevention, HIV prevention and treatment, alcohol and drug abuse treatment, and anti-smoking programs to ensure that their work is trans-inclusive and their staff is knowledgeable about transgender issues. Find trainers and teach them how to deal sensitively with trans people seeking assistance. Work with police departments to have fair written policies with regard to interacting with transgender members of the public, regardless if they are seeking assistance or being arrested, and make sure all police officers are trained on following the policy and treating transgender people with respect. Work with jail and prison systems to ensure the respectful and safe treatment of transgender prisoners, starting with implementing the recommendations of Standing with LGBT Prisoners. Center diversity. Transgender people come from every population, and are of all races, religions, ages, and more. There are transgender immigrants, employees, prisoners, sex workers, and every other category imaginable. Make an effort to be as inclusive as possible of all kinds of transgender people when working to support transgender communities. Putting it All into Action Hopefully by this point you feel armed with the tools and knowledge needed to be an ally to the transgender people in your life, as well as the larger transgender community. Remember: nobody's perfect. No one person could ever be the perfect ally at all times, so it’s just important to provide as much support as you can and to learn from the mistakes you may make along the way.

Wake Up Women: A Man Rights Over A Women Rights In Islamic America... You Are Not To Disobey Him Ever And The Rights Under A Muslim Husband Rights Over His Wife In America Under Islamic And Sharia Laws And Honor Killing Today! In Islam, a husband holds several rights over his wife, which are derived from the Quran and authentic Hadith. These rights are intended to maintain harmony, stability, and mutual respect within the marital relationship. The following are the 13 rights of a husband over his wife as commonly cited in Islamic teachings: A Muslim woman is not allowed to disobey a husband. Muslim women's can not work and all women are on Welfare and food stamps. What things are not allowed for women in Islam? Is not allowed by Islamic Law for A Woman to marry a non-Muslim man ever. A Muslim woman is not allowed to disobey a husband. Then, a woman must obey him at all time. Muslim women's can not drive a car ever and can not open a bank acct. ever. Physical interaction between a man and a woman is not permitted in Islam. Islam does not allow women any kind of eye contact ever with anyone. Wearing strict and cleavage clothing with eyes and hand open only. 1. Obedience in Matters of Righteousness: A wife is required to obey her husband in matters that do not involve disobedience to Allah. This obedience is not absolute and is conditional upon the husband's requests being reasonable and within the bounds of Islamic law. For example, a wife must not cut her hair short if her husband prefers long hair, as it is considered a form of beautification for him, but she is not obligated to obey if he demands she refrain from eating apples, as this does not pertain to his rights or benefit. The Prophet Muhammad (PBUH) stated that if he were to command someone to prostrate to another, he would command a woman to prostrate to her husband, highlighting the significance of this duty. 2. Protection of the Husband's Honor and Dignity: The wife has the duty to safeguard her husband's honor, dignity, and reputation. This includes refraining from any act of infidelity, disgrace, or behavior that could tarnish his name. She must also protect his wealth and children, as she is entrusted with the management of the household. 3. Maintaining the Husband's Home and Property: The wife is responsible for protecting and preserving the husband's property and belongings while he is away. This includes safeguarding his clothes, furniture, and other possessions, as she is considered the guardian of his home. 4. Not Allowing Unwanted Guests into the Home: The husband has the right to prevent any individual he dislikes from entering his house. The Prophet (PBUH) emphasized this right, stating that a wife must not allow anyone whom her husband dislikes to enter his home or sit on his furniture. 5. Not Leaving the House Without Permission: While a wife may leave the home for necessary reasons such as visiting her mother or going to the mosque, she should generally inform her husband and seek his permission, especially for outings that might cause concern or conflict. The Prophet (PBUH) permitted a wife to go to the mosque without her husband's permission, but this is an exception to the general rule of seeking approval for other outings. 6. Not Performing Voluntary Fasts Without Permission: A wife is not permitted to observe voluntary fasts, such as those on Mondays and Thursdays, while her husband is present, unless she has his explicit permission. This is because the husband has the right to intimacy, and fasting could potentially interfere with this right. The Prophet (PBUH) stated that it is not permissible for a woman to fast while her husband is present without his permission. 7. Being Content with the Husband's Provision: The wife must be satisfied with the standard of living that her husband provides, based on his financial ability. She should not burden him with demands for luxuries or a higher standard of living than he can afford. Allah states that a man should spend according to his means, and a woman should be content with what is provided. 8. Being Available for Intimacy: The wife is obligated to respond to her husband's request for intimacy whenever he calls her, unless she has a valid excuse such as illness, menstruation, or post-natal bleeding. Refusing intimacy without a valid reason is considered a serious sin, and the Prophet (PBUH) warned that angels curse a woman who refuses her husband's request for intimacy until she complies. 9. Taking Care of the Children: The wife is responsible for the upbringing and education of the children, teaching them Islamic values, the Quran, and the proper way to pray. This is a primary reason for marriage, as the husband works to provide for the family, while the wife nurtures the children. 10. Treating the Husband's Guests and Relatives with Kindness: The wife should treat her husband's guests, parents, and relatives with respect and hospitality. She is considered his representative, and her good treatment of them reflects positively on him. The Prophet (PBUH) praised a wife who treated his guests with such honor that he felt embarrassed by her generosity. 11. Keeping the Husband's Secrets: The wife must maintain the confidentiality of her husband's private matters, including those related to their intimate life. Sharing such secrets with family or friends is considered a breach of trust and a serious sin. The Prophet (PBUH) warned that a wife who speaks about her husband's private life will be cursed by Allah. 8a. Refusing intimacy without a valid reason is considered a serious sin, and the Prophet (PBUH) warned that angels curse a woman who refuses her husband's request for intimacy until she complies. Refusing intimacy without a valid reason is considered a serious sin in Islamic teachings, and the Prophet Muhammad (PBUH) warned that angels curse a woman who refuses her husband's request for intimacy until she complies. This warning is based on a hadith narrated by Abu Hurayrah, in which the Prophet (PBUH) said: “If a man calls his wife to bed and she refuses to come, the angels curse her until morning”. The term “bed” in this context is understood as a metaphor for sexual intercourse, as supported by scholars who note that metaphors are commonly used in the Quran and Sunnah for matters of modesty. The curse is specifically tied to the wife’s refusal without a legitimate excuse, such as illness, menstruation, fasting an obligatory fast, or being in a state of Ihram. If a woman refuses without such a reason, especially when her husband is angry and spends the night upset, the angels are said to curse her until morning. This curse continues until she repents and returns to her husband, or until her husband is pleased with her. Scholars emphasize that this hadith underscores the importance of fulfilling marital rights, as the husband’s patience in abstaining from intimacy is considered weaker than the wife’s, and the desire for sexual intimacy is seen as a powerful force that can lead to sin if not properly managed. The hadith also highlights that the wife should help her husband and seek his satisfaction, as this is part of maintaining harmony in marriage. It is important to note that the curse applies only when the refusal is unwarranted and causes the husband to be angry. If the husband is the one who initiated the separation or is treating her unfairly, then she is not to blame. Additionally, the hadith’s reference to night is not a restriction to nighttime only; other narrations indicate that the principle applies both day and night, as the underlying issue is the denial of a marital right. While the angels curse the wife in such cases, this does not grant the husband permission to force her or treat her unjustly; the emphasis remains on mutual respect, consent, and the fulfillment of rights within the marriage contract. 8b. If a wife does not allow her husband to have intercourse, should he divorce her or should he marry a second wife? The answer may be found in a hadith narrated by Muslim: “By the One in Whose Hand is my soul, there is no man who calls his wife to his bed and she refuses, but the One Who is above the heavens [i.e. Allah] will be angry with her, until he (her husband) is pleased with her.” Praise be to Allah, and blessings and peace be upon the Messenger of Allah: If a woman refuses her husband’s request to come to bed with no Islamically-sound reason (such as sickness, or his being drunk, for example), what happens is as described below: Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘If a man calls his wife to his bed and she refuses [and does not come], and he spends the night angry with her, the angels will curse her until morning.’” (Reported by al-Bukhari, 4794; the additional phrase quoted in square brackets is from Abu Dawud, al-Sunan, Kitab al-Nikaah, Bab haqq al-zawj ‘ala’l-mar-ah). In the phrase “if a man calls his wife to his bed,” the word “bed” is obviously a metaphor for intercourse. Metaphors are used in the Quran and Sunnah to refer to things about which people usually feel shy. Does this apply only to the nighttime, or does it include the daytime too? The answer may be found in a hadith narrated by Muslim: “By the One in Whose Hand is my soul, there is no man who calls his wife to his bed and she refuses, but the One Who is above the heavens [i.e. Allah] will be angry with her, until he (her husband) is pleased with her.” Ibn Khuzaymah and Ibn Hibban report a hadith narrated by Jabir: “There are three whose prayers will not be accepted and none of whose good deeds will ascend to heaven: a runaway slave, until he returns to his master; a drunken man until he becomes sober; and a woman with whom her husband is angry, until he is pleased with her.” These are general terms, which include both night and day. The phrase “and he spends the night angry with her” refers to the cause of the angels’ curse, because this confirms that she is a sinner, which is a different matter than if he accepts her excuse and is not angry with her, or lets the matter drop. Is she to blame if he keeps her away from his bed? The answer is: no, unless she is the one who started the separation and he is keeping away from her because of it, and she did not apologize but prolonged the separation. But if he is the one who started it, and is thus treating her unfairly, then she is not to blame. In one report, instead of the words “the angels curse her until morning,” the wording is “… until she returns” – and this is a useful variant. This hadith tells us that denying a spouse’s rights – whether physical or financial – is something that will inevitably bring about the wrath of Allah, unless Allah grants His mercy to the sinner. We also learn that the angels will pray against a sinner so long as he or she persists in the sin. The hadith also directs a wife to help her husband and seek his satisfaction, because a man is less patient than a woman when it comes to doing without intercourse. The most disturbing thing for a man is his sexual impulse, so Islam urges women to help their husbands in this regard. (Adapted and abbreviated from the commentary by al-Hafiz Ibn Hijr – may Allah have mercy on him – on this hadith in Fath al-Bari). Whether the husband wants to discipline his wife, or forgive her, or take another wife, or divorce her, this is all up to him to choose. Let the woman beware of incurring her husband’s wrath because this will lead to Allah’s being angry with her. We ask Allah to rectify this situation. May Allah bless our Prophet Muhammad. And Allah knows best. 12. Refusing Your Husband Right To Have Your "Clitoris Removal" Per Quran Genital Mutilation? Or By Clitoridectomy Per Islamic Laws?. Female genital mutilation (FGM) is a custom carried out to control girls' and women's bodies and their sexuality, often rooted in gender inequality and harmful social norms. It is performed to regulate female sexuality, ensure premarital virginity and marital fidelity, and reinforce cultural ideals of femininity and modesty. The practice is not endorsed by any religion, despite being falsely justified by religious beliefs, and is widely supported by communities due to social pressure and the fear of ostracism. FGM is recognized internationally as a violation of human rights, including the rights to health, physical integrity, and freedom from torture and cruel, inhuman, or degrading treatment. https://rumble.com/v70844y-in-the-name-of-allah-we-the-muslim-of-america-all-female-most-get-clitoris-.html In The Name Of Allah We The Muslim Of U.S.A. All Female Most Have Their "Clitoris Removal" Per Quran Genital Mutilation? Or By Clitoridectomy Per Islamic Laws?. So All Person's Live In U.S.A. Pre-Teens, Girls, Women Most Have Female Genital Mutilation Done by Sept 30, 2030 Per UN Agenda 21 and UN Agenda 2030. Religious leaders with sensitivity to intellectual debates of the time as well as the circumstances of the Muslim community have long taken an interest in the questions raised with respect to Islam and women. 13. Honor killing, defined as the murder of a family member typically a woman perceived to have brought shame upon the family, is not sanctioned by Islamic law and is widely condemned by Islamic scholars and religious authorities. The practice is often associated with cultural traditions in certain regions, including parts of the Middle East, North Africa, and South Asia, rather than being a universal Islamic doctrine. While some cultural interpretations may link the concept to religious norms, Islamic teachings explicitly prohibit murder without legal justification, stating that intentionally killing a Muslim is a grave sin punishable by eternal damnation in Hell. Islamic law prescribes specific punishments for unlawful sexual relations (zina), but these are strictly defined and must be carried out by the state authority, not individuals. For a virgin woman who commits fornication, the prescribed punishment is 100 lashes and one year of exile, not execution. For a married person committing adultery, the punishment is stoning to death, but only after the crime is proven by the testimony of four male witnesses or a voluntary confession, and only after being judged by a legitimate judicial authority. The execution of such a punishment by family members is strictly forbidden and considered a major transgression. A fatwa issued by the Sunnī Ittehad Council of Pakistan in 2021, signed by forty Muslim scholars, declared honor killing to be heresy (kuffur) and an "unpardonable sin," explicitly stating that burning or killing a woman for marrying someone of her choice is contrary to Islamic teachings. The fatwa emphasized that Islam protects women’s rights and that the Prophet Muhammad (peace be upon him) once annulled a marriage contract when a woman expressed her unwillingness to marry the man her father had chosen. This underscores the principle that a woman’s consent is essential in marriage, and her autonomy is protected under Islamic law. Despite these religious rulings, honor killings persist in some Muslim-majority countries due to social pressures, patriarchal norms, and weak legal enforcement. In countries like Pakistan and Jordan, legal loopholes and lenient sentencing have allowed perpetrators to avoid justice, although reforms have been attempted. In Pakistan, a 2016 legal amendment aimed to close a loophole that previously allowed reduced sentences for honor killings, though its effectiveness remains limited. Social pressure plays a significant role, with many perpetrators citing societal expectations and fear of dishonor as motivations for their actions. In conclusion, honor killing is not supported by authentic Islamic teachings. It is a violation of Islamic principles, a criminal act under Islamic law, and a grave sin that contradicts the Qur’anic prohibition against unlawful killing. Religious authorities and modern legal reforms continue to work toward eradicating the practice by reinforcing the rights of women and ensuring justice through proper legal channels. Important Rules Related to Women in Islam Travelling Alone In Islam, it is not advisable for women to travel alone for safety reasons. This guidance is rooted in the principle of safeguarding women from potential harm and ensuring their protection during short or long journeys. However, it is essential to note that this guideline is not an absolute prohibition. Rather, it encourages Muslim women to travel in the company of a close family member or a trusted companion. This practice fosters a sense of community and mutual support, aligning with Islamic values of caring for one another. Going Outdoors without a Head Covering Another commonly misunderstood aspect of Islamic practice is the requirement for women to wear a head covering, often referred to as a hijab. The hijab is a crucial symbol of modesty and a reflection of a woman's commitment to her faith. It is essential to understand that wearing a hijab is a personal choice for Muslim women, and not all women adhere to this practice. Women who choose to wear the hijab do so willingly, as an expression of their faith and a means of identifying as Muslim. Eye Contact with Men In Islam, modesty is highly valued, and this includes interactions between men and women. While maintaining eye contact during conversations is generally encouraged as a sign of sincerity and respect, it is recommended that both men and women lower their gaze when speaking with the opposite sex. This practice is intended to prevent inappropriate or lustful thoughts from arising during such interactions, promoting respectful communication and upholding modesty. Physical Contact or Interaction with Men Physical contact between unrelated men and women is discouraged in Islam, primarily to maintain the sanctity of family life and protect against potential temptations. This guideline encompasses avoiding casual physical touch, such as hugging or handshaking, with members of the opposite gender. While this practice might seem restrictive to some, it is intended to uphold the importance of chastity and modesty within the Muslim community. Marrying Non-Muslims In Islam, marriage is considered a sacred bond between two individuals who share the same faith and value system. The guidance against marrying non-Muslims is rooted in the core belief that a shared faith strengthens the foundation of a marriage and promotes harmony within the family. It is imperative to note that this guideline does not stem from a place of discrimination but rather seeks to protect the religious and cultural identity of both partners in a marriage. Disobeying Husband Islam places great importance on maintaining harmony within the family unit, and this includes the relationship between a husband and wife. While it is often pointed out that women are advised to obey their husbands, this guidance should be understood within the broader context of mutual respect and cooperation. Husbands are also instructed in Islam to treat their wives with kindness and respect. The chief intention behind this guideline is to encourage open communication and cooperation between spouses, ensuring a peaceful and loving home. Inappropriate or Revealing Clothing Islamic dress code emphasises modesty for both men and women alike. Women are advised to wear clothing that covers their bodies except for their face and hands, and also to avoid wearing apparel that highlights their shape. Men are encouraged to dress modestly as well. The intent behind this dress code is to promote humility, dignity, and respect for oneself and others. Contrary to misconceptions, this practice is not meant to impede individual expression but rather to maintain modesty and prevent objectification. Perfumes and Other Items that Attract Attention Perfumes and fragrances are an integral part of many cultures, including Islam. However, it is advised that women do not wear strong fragrances or scents when going outside, as this can attract undue attention. This recommendation is rooted in the broader principle of modesty and the desire to avoid situations that may lead to inappropriate or unwanted advances. It is important to note that the use of perfumes in private settings is not discouraged and is an intensely personal choice. Summary In understanding the guidelines and practices regarding women in Islam, it is crucial to approach these topics with respect and an open mind. The intention behind these guidelines is not to restrict women but to uphold the values of modesty, morality, and the sanctity of family life within the community. Muslim women, like women from any other faith, make choices regarding their beliefs and practices based on their personal convictions and cultural context. Ultimately, these guidelines reflect the diversity and richness of Islamic tradition, and they continue to be interpreted and followed in a myriad of ways by Muslim women worldwide. Muslim women are guided by a set of religious principles derived from the Quran, Hadith, and scholarly interpretations, which outline both rights and responsibilities. These rules are intended to promote modesty, dignity, spiritual balance, and social harmony. Key rules and restrictions for Muslim women include: Modesty in Dress (Hijab): Women are required to cover their bodies in public, except for the face and hands, wearing loose, non-transparent clothing that does not draw attention to the body. The hijab is seen as a symbol of faith and personal integrity, though the extent of coverage—such as whether the face must be covered (niqab/burqa)—is a matter of scholarly debate and cultural practice, with many scholars considering it optional. Going out without covering the head is generally considered forbidden in Islamic teachings. Prayer (Salah): Women are required to perform five daily prayers, which are considered intimate moments of connection with God. However, prayer is not obligatory during menstruation or postpartum bleeding, which is viewed as a form of divine mercy rather than punishment. Fasting (Sawm): Fasting during Ramadan is obligatory for all adult Muslims, including women, except during menstruation or postpartum. Women may also observe voluntary fasts for spiritual growth. Marriage and Family Life: A woman has the right to choose her spouse, receive a dowry (mahr) from her husband, and retain full ownership of her wealth and property after marriage. Marriage is viewed as a partnership based on mutual respect, consultation, and kindness, with the husband responsible for providing financial maintenance. Women are not permitted to marry non-Muslim men, as this is believed to preserve religious unity and spiritual identity within the family. Interactions with Non-Mahram Men: Physical contact, including casual hugs or handshakes, with non-mahram men (men who are not close relatives) is discouraged to maintain modesty and prevent temptation. Women are advised to lower their gaze and avoid speaking in a soft or alluring voice when interacting with non-mahram men. Being alone with an unrelated man is generally discouraged, though it may be acceptable if others are present. Polygamy: While men are permitted to marry up to four wives under specific conditions, women are not allowed to have multiple husbands at the same time. Leadership in Religious Matters: Women are not permitted to lead mixed-gender congregational prayers as an Imam, though they can lead prayers for other women. This restriction is based on traditional interpretations of Islamic law, though some modern scholars argue for reinterpretation. Inheritance and Property Rights: Women have the right to inherit property from parents, spouses, and siblings, though their share is typically half that of a male heir. This is balanced by the fact that men are responsible for financially supporting the family, while women are not obligated to contribute to household expenses. Education and Work: Women have the right to pursue education and work in any field that aligns with Islamic values, including healthcare, education, and social welfare. Historical figures like Khadijah, the Prophet Muhammad’s wife, were successful businesswomen, demonstrating that women can be economically independent. Prohibited Acts: Extramarital relations, including adultery and fornication, are strictly forbidden for both men and women. These acts are considered major sins under Islamic law and may carry severe consequences under Sharia. While some interpretations emphasize restrictions, Islamic teachings also emphasize empowerment, dignity, and spiritual equality. The Quran affirms that both men and women are equal in the eyes of God, and that righteous deeds, regardless of gender, lead to Paradise. The rules are not meant to limit but to guide women toward a life of purpose, integrity, and divine consciousness. In Islam, a man is permitted to marry up to four wives simultaneously, a practice known as polygyny. This allowance is based on Quranic verse 4:3, which states: "And if you fear that you shall not be able to deal justly (with them), then only one". The permission is conditional upon the man's ability to treat all wives equally in terms of financial support, living arrangements, and time spent with each wife. If a man fears he cannot uphold this justice, he is instructed to marry only one wife. While polygyny is permitted, it is not encouraged. Many classical Islamic scholars, including those from the Hanbali and Shafi‘i schools of jurisprudence, consider monogamy to be preferable and even recommend it as a Sunnah (practice of the Prophet Muhammad). The Prophet Muhammad himself had multiple wives, but this is seen as a unique circumstance applicable only to him, and other men are limited to four wives. The practice is viewed by some as a social remedy for specific situations, such as caring for widows and orphans left behind after wars, particularly in historical contexts where there were significant imbalances in the male-to-female population. However, contemporary views vary widely, with some modernist scholars arguing that polygamy should be restricted to cases of necessity or even banned due to its potential negative impacts on mental health and family dynamics. Others maintain that it remains a valid and beneficial institution within Islamic law. It is important to note that polyandry where a woman marries multiple men is strictly forbidden in Islam. Prophet Muhammad have sex with 9 women at one time ? The hadith reports that Prophet Muhammad (ﷺ) visited all his wives in one night, and at that time he had nine wives. However, the interpretation of this event as a single instance of sexual intercourse with all nine wives simultaneously is contested. Some sources suggest the visit was not necessarily for intercourse but could have been for brief visits, with intimacy occurring only with the wife whose turn it was that day. The narration from Anas bin Malik, which states the Prophet (ﷺ) would go around his wives in one night, is often cited, but contextual analysis indicates this may have occurred only once, specifically during the Farewell Pilgrimage (al-ḥijjah al-widā’), when he assumed the state of iḥrām. Another version of the hadith mentions the Prophet (ﷺ) visiting all his wives in a single hour, which may imply brief visits rather than a sexual spree. Additionally, the number of wives at the time varied; he had nine wives and two concubines, making eleven individuals in total. Therefore, while the hadith confirms the Prophet (ﷺ) visited all his wives in one night, the nature and purpose of this visit particularly whether it involved sexual intercourse with all nine are subject to scholarly interpretation and context. Did The Prophet ﷺ Really Have Sex With All His Wives In One Night? The Full Real Story. There is no doubt that we are currently witnessing an intensifying wave of Islamophobia both in the West and in India Main Points: 1. A Hadith may often be authentic, yet very likely misunderstood or misinterpreted. 2. In this narration, the narrator (Rāwī) clearly misperceived the incident and thus narrated it inaccurately. 3. There is no virtue or special merit for the Prophet ﷺ in having sexual relations with multiple women in one night. There is no doubt that we are currently witnessing an intensifying wave of Islamophobia both in the West and in India. Islamophobic writers, media commentators, social activists, and particularly ex-Muslims frequently make remarks—whether out of malice or ignorance—that are deeply offensive and blasphemous towards the personality of the Holy Prophet (peace be upon him). Setting aside their intentions for a moment, a critical and unsettling question arises: From where do they derive such material? The shocking answer is: from classical Muslim sources themselves. And herein lies a tragic irony: for centuries, Muslims have venerated these sources, treating them as untouchable, and to this day, any attempt to question their reliability is often met with hostility and denial. In what follows, I will present just one such controversial incident from the Prophet’s life as recorded in those very sources. An incident was narrated by Al-Bokhari and other Hadis compilers that the holy prophet was on a sex spree in having sex with 11 women in one night. The Prophet Muhammad’s ﷺ marital life has sparked many questions and reflections. What is the significance of the Prophet’s extraordinary marital strength ? Was there a higher prophetic wisdom behind the details of his intimate life? Is true manhood to be measured by physical power, or by something far greater? A likely sound and possible Interpretation given by a great contemporary Hadith scholar Allama Shabbeer Ahmad Azhar Meeruthi of this Hadith narrated from Hazrat Anas (RA) may help us to understand the rather complex issue. I shall try to sum up his research in the following: The original Arabic words used by the narrator Anas are as under: أَنَّ نَبِیَّ اللّٰہِ ﷺ کَانَ یَطُوْفُ عَلٰی نِسَاءِہٖ فِی اللَّیْلَۃِ الوَاحِدَۃ which means: “The Prophet (PBUH) Used to Visit All His Wives in One Night” At times, a hadith may be authentic in itself, but a narrator might misunderstand it. He may add explanatory words of his own or include additional details based on his personal interpretation. As a result, the original meaning becomes distorted and appears differently across various narrations. The corpus of Hadith literature contains numerous such examples. The case discussed below is one classical example of this phenomenon, which we now present to the readers. The Text of the Hadith: Imam Bukhari said: حَدَّثَنَا عَبْدُ الْأَعْلٰی بْنُ حَمَّادٍ، ثَنَا یَزِیْدُ بْنُ زُرَیْعٍ، حَدَّثَنَا سَعِیْدٌ، عَنْ قَتَادَۃَ، أَنَّ أَنَسَ بْنَ مَالِکٍ حَدَّثَھُمْ أَنَّ نَبِیَّ اللّٰہِ ﷺ کَانَ یَطُوْفُ عَلٰی نِسَاءِہٖ فِی اللَّیْلَۃِ الوَاحِدَۃِ، وَلَہُ یَوْمَءِذٍ تِسْعُ نِسْوَۃٍ۔ صحیح بخاری ص 42: کِتَابُ الغُسْلِ، بَابُ الجُنُبِ یَخْرُجُ وَیَمْشِي) ) فِی السُّوْقِ وَغَیْرِہٖ وص 785کتاب النکاح،طبع ہند "Abdul A'la bin Hammad narrated to us; he said: Yazid bin Zuray' narrated to us from Sa'id from Qatadah, who narrated from Anas bin Malik (RA): 'The Prophet of Allah (PBUH) used to visit all his wives in one night, and he had nine wives at that time.'" (Sahih Bukhari, Book of Ghusl, p. 42; Book of Nikah, p. 785, Indian edition) Bukhari has also narrated this Hadith with the same chain via Musaddad bin Masarhad. Imam Ahmad narrated it from Yazid bin Zuray' through Abdul Aziz bin Abdul Samad. (Musnad Ahmad, vol. 3, p. 166)Ma‘mar also narrated this Hadith from Qatadah in the following words: "The Messenger of Allah (PBUH) used to visit his wives and perform one Ghusl (bath) only."(Musnad Ahmad, vol. 3, p. 161; Sunan al-Nasa’i, p. 52; Sunan al-Tirmidhi, p. 28; Ibn Majah, p. 44 – Indian editions) However, the phrase “in one Ghusl(bath)” was not originally part of Qatadah’s narration. It was an explanatory addition by Ma‘mar based on his own understanding. And this addition of the narrator changed the meaning entirely. And many later narrators included this phrase “in one bath”in the original texts. This why besides Sa’id bin Abi ‘Arubah and Ma‘mar bin Rashid, Hisham Dastuwa’i also narrated this Hadith from Qatadah,Thabit al-Banani also narrated it from Anas (RA). From Thabit, it was transmitted by Ma‘mar and Hammad bin Salamah. Ma‘mar’s narration from Thabit: "The Prophet (PBUH) would go around to his wives in one night and take only one bath." (Musnad Ahmad, vol. 3, p. 111) Hammad’s narration: Multiple narrators—including Sa‘īd ibn Abī ‘Arūbah, Ma‘mar ibn Rāshid, Hishām Dastuwā’ī, and Ḥammād ibn Salamah—transmitted a ḥadīth from Qatādah and Thābit al-Bunānī, who reported it from Anas (RA). The narrations vary slightly: some state that the Prophet (PBUH) visited all his wives in one night using a single bath, while others mention he did so in one day. Al-Dārimī’s version uses the word "Jama‘" (all together). Now the phrase “in one day” explains the correct nature of holy prophet’s visit to all his wives in day time. It is very obvious and beyond any doubt that the visits take place to check on their wellbeing, speak to them, and ask about their needs. Yet once a misunderstanding happened after that many Hadis compilers such as Ibn Maja,Imam Ahmd Bin Hanbal,Abudaud et.al. took that false narrations cut off from its background and reconstructed a full notion of extraordinary prophetic sexual strength. And that the Physical Power of the Prophet ﷺ is a Miracle Beyond Worldly Standards . So it is must to delve into the matter and ponder upon the correct meaning of the hadith. In the narrations of Thabit and Humayd, the word “Tafa” (طاف) appears, indicating that this was a one-time incident that came to Anas’s (RA) attention. In the versions by Qatadah and Hisham, the wording “Kana yatūfu” (كان يطوف) suggests habitual occurrence — that Anas (RA) believed it happened repeatedly. The Problem: How Did Anas (RA) Know The Prophetic Intimate Life? It is highly unlikely that Anas (RA) personally witnessed this event. He was a very young servant of the Prophet (PBUH) and lived with his mother, Umm Sulaym, and stepfather Abu Talhah (RA). He never spent a single night at the Prophet’s home throughout his ten years of service. So how did Anas (RA) know about this marital event? Could the Prophet (PBUH) have told him directly? Impossible — it is unthinkable that the Prophet would narrate intimate details of his private life to a ten years old boy. Could one of the Prophet’s wives have told him? Again, this is inconceivable, because the Prophet’s wives were the mothers of all the Muslims. Could Umm Sulaym (RA), Anas’s mother, have learned it and passed it on to her son? Absolutely not It is common sense that no mother would share such details with her child. Hence, there is no valid way for Anas (RA) to have certain knowledge of any incident of marital nature. Nor can it be assumed that he would attribute something to the Prophet (PBUH) without clear knowledge. Therefore, I assert with confidence that Anas (RA) did not narrate the Hadith in the form we find it today. So, did Qatadah, Thabit, Humayd, or Hisham fabricate it? Certainly not! These were honest and trustworthy individuals. What happened was that they misunderstood the meaning of a statement by Anas (RA). The words meant one thing, and they understood another — and narrated it according to their understanding, occasionally adding explanatory phrases. The Original Meaning: The Prophet (PBUH) had established a rotation system among his wives. He would spend each day and night with one wife, and during that day, food and rest would also be in her house. However, every day, he would briefly visit all his other wives to check on their wellbeing, speak to them, and ask about their needs. He would spend a short time with each, eventually returning to the wife whose turn it was. This practice continued even in the early days of his final illness. Eventually, with everyone’s consent, he stayed in the room of Aisha (RA), where he also passed away. These short visits would happen at different times mid-morning, after Asr, (afternoon)or between Maghrib and Isha(that is first part of night). This was what Anas (RA) referred to when he said: “The Messenger of Allah (PBUH) used to go around to all his wives.” It meant visiting them for brief moments, not engaging in intimacy. However, those who heard this — Thabit, Humayd, Hisham, and others — misunderstood the word “go around” (Yatūfu) to mean that the Prophet (PBUH) had sexual relations with all of them each night, and so they added the phrase “with one Ghusl” (one bath)to clarify that. Besides these narrators, Matar al-Warraq also reported it from Anas (RA): "The Prophet (PBUH) would go around to his nine wives in the forenoon." (Musnad Ahmad, vol. 3, p. 239) This clearly supports the interpretation that he simply visited them. Hisham Dastuwa’i also reported the Hadith with additional clarification: "Anas (RA) said: The Prophet (PBUH) would go around to his wives within a single hour — sometimes by night, sometimes by day — and they were eleven in number. The mention of "nine" or "eleven" wives is not a contradiction. After the marriage to Maymunah (RA) in 7 AH, his wives numbered nine — excluding bondmaids. If both the wives and two bondmaids (Rayhana and Maria) were included, the number was eleven. The key phrase “in one hour” clarifies that this “going around” was not a intimate spree but referential to brief visits. To summarize: the misunderstanding of this Hadith arose from assuming that the word “Yatūfu” referred to sexual intercourse, whereas it originally referred to visiting and checking on the wives briefly. May Allah’s peace and blessings be upon the Prophet Muhammad (PBUH), his family, and all his Companions. This kind of narration is now being weaponized by antagonists for heinous propaganda against Islam. Why aren't Hadith scholars actively revisiting and critically examining such narrations to resolve these complex issues and address the problem at its root? (This research is adapted from the first volume of Allama Meerthi’s Urdu work “A Study of Sahih Bukhari.صحيح بخاري كا مطالعه) Traumatic. Painful. Irreversible. Female genital mutilation (FGM) is a human rights violation that inflicts lifelong suffering on millions of women and girls. It is a harmful practice that persists because of cultural norms and myths. It has no health benefits and leaves survivors with long-lasting physical and psychological trauma. An estimated 230 million girls and women alive today have undergone female genital mutilation, a number that has risen by 15 per cent – that’s 30 million more cases – over the past eight years. Alarmingly, more than 2 million girls experience female genital mutilation annually, often before their fifth birthday and sometimes within days of being born. The increase in number of women and girls experiencing female genital mutilation is due to rapid population growth in regions where the practice is most common, such as sub-Saharan Africa and the Arab States. By 2050, the number of girls born annually in these regions is projected to grow by 62 per cent. https://www.unwomen.org/en/articles/faqs/faqs-on-female-genital-mutilation-causes-impact-and-how-to-end-it What is female genital mutilation? Female genital mutilation refers to all procedures involving  the partial or total removal of the female external genitalia or other injury to female genital organs for non-medical reasons. It is also referred to as female circumcision or cutting. Female genital mutilation is normally carried out between infancy and age 15, although older girls and women may also undergo the practice. It is most often performed on minors by traditional practitioners, making it a violation of girls’ rights. Female genital mutilation also infringes upon fundamental human rights of girls and women, including their right to health, security, dignity, bodily autonomy and – in cases where the procedure leads to death – the right to life. Female genital mutilation is classified into four types by the World Health Organization: Type 1 (Clitoridectomy): Partial or total removal of the clitoris and/or its surrounding tissue. Type 2 (Excision): Partial or total removal of the clitoris and the labia minora, with or without removal of the labia majora. Type 3 (Infibulation): Narrowing of the vaginal opening by creating a seal, formed by cutting and repositioning the labia. Type 4: All other harmful procedures to the female genitalia for non-medical purposes, such as pricking, piercing, scraping, or cauterizing. Female genital mutilation is categorized like this to reflect the different types of procedures that are performed and their impact on women and girls. These classifications help researchers, healthcare providers, and policymakers better understand how the practice varies in terms of severity and its health consequences. Regardless of whether it involves smaller cuts or extensive tissue removal, all forms of female genital mutilation inflict excruciating pain, physical and psychological harm, and serious health risks to women and girls. What are the consequences of female genital mutilation? Female genital mutilation has no health benefits for girls and women and causes immediate and long-term health consequences. Immediate sexual and reproductive health issues include severe bleeding, infections, problems urinating, and debilitating pain. Later in life, girls who have been subject to female genital mutilation face longer-term health risks, such as chronic pain, cysts, abnormal scarring, menstrual problems, sexual problems such as pain during intercourse and decreased satisfaction, infertility, complications in childbirth, postpartum hemorrhages, stillbirth, and increased risk of newborn deaths. In some cases, these complications are fatal to the woman. The psychological impacts of female genital mutilation include girls losing trust in their caregivers, depression, anxiety, post-traumatic stress disorder and low self-esteem. The physical and psychological consequences of FGM can also become barriers for girls and women to learn, work, and socialize. Where is female genital mutilation practiced? Female genital mutilation is a global problem, and is reportedly carried out in 92 countries around the world including diaspora communities. Of those countries, just over half (51) have national laws prohibiting female genital mutilation. Africa: Female genital mutilation is reported in 33 countries: Benin, Burkina Faso, Cameroon, Central African Republic, Chad, Cote d'Ivoire, Democratic Republic of Congo, Djibouti, Egypt, Eritrea, Ethiopia, Gambia, Ghana, Guinea, Guinea-Bissau, Kenya, Liberia, Malawi, Mali, Mauritania, Niger, Nigeria, Senegal, Sierra Leone, Somalia, South Africa, South Sudan, Sudan, Tanzania, Togo, Uganda, Zambia and Zimbabwe. Middle East: The practice occurs in Iran, Iraq, Jordan, Oman, State of Palestine, United Arab Emirates, and Yemen. Asia: Female genital mutilation has been documented in India, Indonesia, Malaysia, Sri Lanka, Bangladesh, Thailand, Brunei, Singapore, Cambodia, Vietnam, Laos, The Philippines, Afghanistan, Pakistan, and The Maldives. Europe: Female genital mutilation has been reported in Georgia, the Russian Federation, and the United Kingdom, often within migrant communities. Americas and Oceania: Cases have been identified in the United States, Canada, Australia, and New Zealand, as well as in some South American countries like Colombia, Ecuador, Panama, and Peru. Who is most at risk of female genital mutilation? UNFPA estimates that more than 4 million girls were at risk of female genital mutilation in 2023. Although efforts to prevent the practice have led to positive results – with the proportion of girls undergoing female genital mutilation dropping from just over 46 per cent in 1993, to just over 31 per cent in 2023 – population growth in the regions where the practice is prevalent poses significant challenges. Girls living in poverty and in rural and remote areas are more likely to experience female genital mutilation. The practice is most widespread in Africa, where 144 million women and girls have been cut. Encouragingly, countries like Cameroon, Ghana and Uganda have already achieved the target of eliminating female genital mutilation before 2030. Benin, the Maldives, Niger and Togo are also on track to achieve zero cases by the end of this decade. But progress in eliminating female genital mutilation needs to be 27 times faster to meet the global target of elimination by 2030. If the rates of female genital mutilation continue at current levels, 68 million girls will be subjected to it between 2015 and 2030 in the 25 countries where female genital mutilation is routinely practiced. Why is female genital mutilation practiced? The reasons behind female genital mutilation vary across regions and communities, often depending on cultural, social, or religious beliefs. In some communities, female genital mutilation is seen as a rite of passage into womanhood. In others, the practice is used to control a girl’s sexuality or to ensure her "purity" and fidelity for marriage. Social pressure to “fit in” and the fear of exclusion also play significant roles in keeping the practice alive. In regions where female genital mutilation is widespread, many families see it as crucial for securing a girl’s future, believing it increases a girl’s prospects of marriage and access to inheritance. In some cases, religious texts are misinterpreted to justify female genital mutilation, despite it not being endorsed by major religions like Islam or Christianity. On the 2024 International Day of Zero Tolerance for Female Genital Mutilation, the Independent Permanent Human Rights Commission of the Organization of Islamic Cooperation said that Islamic principles and values condemn such practices. The Commission urged countries to adopt strong legal measures to eliminate all harmful practices, including female genital mutilation. What is the medicalization of female genital mutilation? The medicalization of female genital mutilation refers to the practice being carried out by healthcare providers instead of traditional practitioners. Two-thirds of all girls who have recently undergone female genital mutilation have been cut by health workers. Some people mistakenly believe that having the procedure performed by medical professionals reduces the risks associated with it. However, medicalized female genital mutilation still violates human rights and has no health benefits. It reinforces the practice by giving it a false sense of legitimacy and does not eliminate the physical and psychological harm it causes. Ending female genital mutilation is essential for achieving gender equality, ending all forms of gender-based violence, and empowering women and girls worldwide. What is being done to stop female genital mutilation? Efforts to end female genital mutilation include a combination of legislative action, community engagement, and innovative approaches: Criminalizing female genital mutilation: Enacting and enforcing laws to ban female genital mutilation is a critical step. However, legislation must be accompanied by strong political will and locally appropriate enforcement mechanisms. Healthcare interventions: Female genital mutilation is becoming increasingly medicalized, despite efforts to prevent this. Countries where medicalization is most common are also where the practice is most prevalent, including Egypt, Indonesia, and Sudan. Health workers play a vital role in preventing the medicalization of female genital mutilation and educating communities about its harmful effects. Working with traditional and religious leaders: Engaging traditional and faith-based leaders is key to ending female genital mutilation. These leaders hold deep influence in their communities, and when they speak out against the practice, attitudes begin to shift. In West Africa, for example, nearly 9,000 communities have abandoned female genital mutilation through Tostan’s Community Empowerment Program – a movement largely driven by local leaders who champion women’s rights. Involvement of men and boys: Men are just as likely as women to oppose the practice in countries where female genital mutilation is active. Some 200 million boys and men living in practicing countries in Africa and the Middle East think female genital mutilation should stop. Approximately 70 per cent of couples with at least one daughter aged 14 or under, in regions where female genital mutilation is active, want the practice to end. Men, as influential members of their communities, can help challenge societal norms and advocate for ending female genital mutilation. Funding to end FGM: By the end of the decade, an estimated $275 million will have been spent on addressing female genital mutilation; however, $2.4 billion is needed to reach the goal of eliminating the practice in 31 high-prevalence countries by 2030. Funding for programmes to end female genital mutilation has decreased considerably in recent years, especially for women’s organizations and survivor-led movements. International cooperation: Strengthening legal frameworks to address cross-border and transnational practices of female genital mutilation and harmonizing efforts across countries is essential for its elimination. The United Nations has played a pivotal role in global efforts to end female genital mutilation using resolutions that have consistently called for the end of all harmful practices against women and girls, including female genital mutilation. In 2024, the European Parliament adopted a new directive forcing all European Union countries to criminalize female genital mutilation, increase awareness of the practice, and provide support to survivors. What is UN Women doing to end female genital mutilation? UN Women works on multiple fronts to end female genital mutilation, from advocacy and policy change to grassroots action. UN Women is also the penholder of the Secretary-General's Report on Female Genital Mutilation, which captures the latest data, challenges, and progress to drive global action to end the practice. One key initiative is the ACT (Advocacy, Coalition-Building, and Transformative Feminist Action) to End Violence Against Women programme, a 22-million-euro collaboration with the European Union. This initiative focuses on advocacy, coalition-building, and addressing harmful practices, particularly in Africa. UN Women participates in a taskforce alongside the UN Development Coordination Office, UN Devlopment Programme, UN Trust Fund to End Violence against Women, UNICEF, OHCHR, and WHO to coordinate efforts to eliminate female genital mutilation worldwide. UN Women also supports real change on the ground: The Gambia: When attempts were made to repeal the country’s female genital cutting ban, UN Women stepped in to activate human rights mechanisms, work with civil society, and mediate expert dialogues with women’s rights organizations, activists, and UN partners. These discussions boosted efforts to uphold the law and push back against attacks on women’s rights. Somalia: With support from the UNTF, grassroots organizations in Somaliland led efforts to shift deep-seated beliefs about female genital mutilation. Through education, dialogue, and community engagement, these efforts led to a remarkable transformation with parental support for ending the practice surging from 72 per cent to 100 per cent, and the number of religious leaders recognizing its harmful effects rocketing from 52 per cent to 96 per cent. Liberia: Through the Spotlight Initiative, UN Women and partners worked with the National Traditional Council of Chiefs and Elders to extend a national ban on female genital mutilation for another three years. The project also helped 300 traditional practitioners transition to new livelihoods, providing training in climate-smart agriculture and other economic empowerment opportunities. Medical Benefits of Female Circumcision in Islam... Could you explain to me what is the medical benefit of a girl's circumcision? The Health Benefits of Female Circumcision are: 1- Reduces excessive sensitivity of the clitoris. 2- Prevents stimulation of the clitoris. 3- Prevents spasms of the clitoris. 4- Reduces excessive sexual desire. Praise be to Allah, and blessings and peace be upon the Messenger of Allah: Islamic Guidance on Human Welfare and Obedience Just as Allah has created mankind, He has also guided them that which is best suited to their interests in this world and in the Hereafter, so He sent them Messengers and revealed Books to guide mankind to what is good and urge them to follow it, and to teach them what is evil and warn them against it. Islam may enjoin or forbid something and the people – or most of them – may not be able to see the wisdom behind this command or prohibition. In that case we are obliged to obey the command or heed the prohibition and to have certain faith that the laws of Allah are all good, even if we cannot see the wisdom behind them. Circumcision in Islam: A Sunnah of the Fitrah Circumcision is one of the Sunnahs of the Fitrah, as is indicated by the words of the Prophet (peace and blessings of Allah be upon him): "The Fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, plucking the armpit hairs, cutting the nails, and trimming the moustache." (Narrated by Al-Bukhari, 5889 and Muslim, 257) Undoubtedly with regard to the Sunnahs of the Fitrah, some of the wisdom behind them is obvious, and that includes circumcision. There are clear benefits to it which we should pay attention to and understand the wisdom behind it. In the answer to question no. 9412 we have discussed circumcision, how it is to be done and the ruling on it. In the answer to question no. 7073 we have explained the health and Shar`i benefits of circumcision for males. Is Female Circumcision Obligatory? Circumcision is prescribed for both males and females. The correct view is that circumcision is obligatory for males and that it is one of the symbols of Islam, and that circumcision of women is recommended but not obligatory. There are reports in the Sunnah which indicate that circumcision for women is prescribed in Islam. In Madeenah there was a woman who circumcised women and the Prophet (peace and blessings of Allah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” (Narrated by Abu Dawud, 5271; classed as authentic by Shaykh Al-Albani in Sahih Abu Dawud) Health Benefits of Female Circumcision in Islam Female circumcision has not been prescribed for no reason, rather there is wisdom behind it and it brings many benefits. Mentioning some of these benefits, Dr. Hamid Al-Ghawabi says: The secretions of the labia minora accumulate in uncircumcised women and turn rancid, so they develop an unpleasant odour which may lead to infections of the vagina or urethra. I have seen many cases of sickness caused by the lack of circumcision. Circumcision reduces excessive sensitivity of the clitoris which may cause it to increase in size to 3 centimetres when aroused, which is very annoying to the husband, especially at the time of intercourse. Another benefit of circumcision is that it prevents stimulation of the clitoris which makes it grow large in such a manner that it causes pain. Circumcision prevents spasms of the clitoris which are a kind of inflammation. Circumcision reduces excessive sexual desire. Misconceptions and Clarity on Female Circumcision Then Dr. Al-Ghawabi refutes those who claim that female circumcision leads to frigidity by noting: Frigidity has many causes, and this claim is not based on any sound statistics comparing circumcised women with uncircumcised women, except in the case of Pharaonic circumcision which is where the clitoris is excised completely. This does in fact lead to frigidity but it is contrary to the kind of circumcision enjoined by the Prophet of mercy (peace and blessings of Allah be upon him) when he said: “Do not destroy” i.e., do not uproot or excise. This alone is evidence that speaks for itself, because medicine at that time knew very little about this sensitive organ (the clitoris) and its nerves. (From Liwa’ Al-Islam magazine, issue 8 and 10; article entitled Khitan Al-Banat (circumcision of girls)) The female gynaecologist Sitt Al-Banat Khalid says in an article entitled Khitan Al-Banat Ru’yah Sihhiyyah (Female circumcision from a health point of view): For us in the Muslim world female circumcision is, above all else, obedience to Islam, which means acting in accordance with the fitrah and following the Sunnah which encourages it. We all know the dimensions of Islam, and that everything in it must be good in all aspects, including health aspects. If the benefits are not apparent now, they will become known in the future, as has happened with regard to male circumcision – the world now knows its benefits and it has become widespread among all nations despite the opposition of some groups. Then she mentioned some of the health benefits of female circumcision and said: It takes away excessive libido from women It prevents unpleasant odours which result from foul secretions beneath the prepuce. It reduces the incidence of urinary tract infections It reduces the incidence of infections of the reproductive system. In the book on Traditions that affect the health of women and children, which was published by the World Health Organization in 1979 it says: With regard to the type of female circumcision which involves removal of the prepuce of the clitoris, which is similar to male circumcision, no harmful health effects have been noted. And Allah knows best. Circumcision for men Is circumcision mandatory for the man who adopts Islam? What is the Islamic rule on female circumcision? Praise be to Allah, and blessings and peace be upon the Messenger of Allah: To the dear inquirer: We appreciate the question you have submitted, as it is an issue which is truly among those which may pose a hindrance in some cases for those who wish to adopt Islam. In reality the issue is really simpler than many may think. Male circumcision is among the rites of Islam and is part of the fitrah, or the innate disposition and natural character and instinct of the human creation, and is from the religion of Ibrahim (peace be upon him). Allah has said (interpretation of the meaning): "Then we revealed to you (the command) to follow the pure and uncorrupted religion of Ibrahim." The Prophet (peace be upon him) said: "The Prophet Ibrahim (peace be upon him) was circumcisized when he was eighty years old." (Al-Bukhari, Vol 6/p. 388, Al-Salfiyya printing). Male circumcision is obligatory for the Muslim male if he is able to do it. If, however, he is unable, whether due to fear of injury or if a respected and authoritative doctor has told him he will experience profuse bleeding which may make his life miserable, then the obligation for cirumcision is waived and he does not commit a sin by not having it done. It is not permissible under any circumstance for the issue to become a hindrance for a person wanting to accept Islam. The validity of one's acceptance of Islam is not dependent on his performance of circumcision and it is valid for one to adopt Islam even if he has not had himself circumcized. Regarding the issue of female circumcision, please refer to question # 427 . I ask Allah to bring you success in all that is good and to protect you from all that is evil, and may the peace and blessings of Allah be upon our Prophet Muhammad. Is there any saheeh hadeeth about the circumcision of females? Is there any evidence, such as a sahih hadeeth, that states that the prophet of Allah (Blessings and peace be upon him) had or allowed his wives and/or daughters to be circumcised in any shape or form?. Praise be to Allah, and blessings and peace be upon the Messenger of Allah: We do not know of any hadeeth in which the Prophet (peace and blessings of Allaah be upon him) ordered that his wives or daughters be circumcised, but it is narrated that he (peace and blessings of Allaah be upon him) advised a woman who did circumcision in Madeenah as to the proper way of circumcision. It was narrated by Abu Dawood (5271), al-Tabaraani in al-Awsat, and al-Bayhaqi in al-Shu’ab from Umm ‘Atiyyah al-Ansaariyyah that a woman used to do circumcision in Madeenah, and the Prophet (peace and blessings of Allaah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood. According to another report: “Take only a little and do not go to extremes.” It is also indicated by the general meaning of the evidence that has been narrated concerning circumcision, such as the hadeeth in al-Bukhaari (5891) and Muslim (527) from Abu Hurayrah (may Allaah be pleased with him): I heard the Prophet (peace and blessings of Allaah be upon him) say: “The fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, trimming the moustache, cutting the nails and plucking the armpit hairs.” In Saheeh Muslim (349) it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and the two circumcised parts meet, then ghusl is obligatory.” According to a report narrated by al-Tirmidhi (109) and elsewhere: “When the two circumcised parts meet…” Al-Bukhaari used this phrase as a chapter heading. Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: What is meant by this metaphor is the circumcised parts of the man and the woman. Female circumcision is done by cutting a small part of the skin that looks like a rooster’s comb, above the exit of the urethra. The Sunnah is not to cut all of it, but rather a part of it. Al-Mawsoo’ah al-Fiqhiyyah (19/28). The Shaafa’is, the Hanbalis according to the well-known view of their madhhab, and others are of the view that circumcising women is obligatory. Many scholars are of the view that it is not obligatory in the case of women; rather it is Sunnah and is an honour for them. But we would like to point out here that it has medical benefits to which attention should be paid, regardless of the difference of opinion among the scholars as to whether it is obligatory or mustahabb. And Allaah knows best. We at this channel would like to add this quote for everyone to open your own mind this year: Your body diet is not only what you eat. It is also what you watch, what you listen to, what you read, the people you hang out with and the things you subject your mind, body and soul too. Always be mindful of the things you put into your body emotionally, spiritually and physically. Thank You Everyone Who Watch Our 1078+ Video's To Help Other In 2026.

In The Name Of Allah The Fallen State Of Western Society Today Is Beyond Saving. "Death To America" They Now Have 20 To 32 Millions Of Transgender Individuals And Other People's Now In Adult And Kids Films And TV Shows. We are in the last days and like my father says i am the one to deal with what is to come in these last days. Trans Men will and most be killed and the trans women to be sold as sex slave to are freedom fighters and I'm not looking forward to it but in the name of Allah it most be done soon. Men Who Imitate Women & Women Who Imitate Men This Is A Evil Action And You Most Be Put To Death Today ? Transgender individuals with colored hair often use hair dye as a form of self-expression and identity, and it does not inherently mark them as transgender. However, in many social contexts, particularly those dominated by cisgender heterosexual norms, dyed hair especially vibrant or unconventional colors can be perceived as a sign of queerness or gender nonconformity, potentially making it more difficult for transgender men to pass as cisgender men. This is because cisgender men in many areas typically do not dye their hair, so doing so can signal nonconformity. The impact of colored hair on passing varies significantly depending on the individual and their environment. Some transgender men report that dyed hair, particularly blue or other cool tones, can make them more likely to be misgendered, especially if they are pre-testosterone or still developing masculine features. Conversely, others have successfully passed while maintaining dyed hair, particularly if they are on testosterone therapy, which can significantly alter facial and body features, making the overall presentation more masculine. The perception of hair color can also depend on the local culture; in more urban or queer-friendly areas, dyed hair may be less likely to draw attention or misgendering compared to more rural or conservative regions. For many transgender people of color, hair is deeply connected to both cultural identity and personal expression, serving as a powerful symbol of self-acceptance and resilience. Some view hair as a way to explore different aspects of their identity, whether through wigs, braids, afros, or other styles, and see it as a form of empowerment rather than a barrier to passing. Ultimately, while colored hair may influence how others perceive a transgender person, it is not a definitive indicator of gender identity and should not be seen as a requirement for authenticity or passing. The decision to dye hair should be based on personal comfort and expression, as long as it aligns with one's safety and well-being. The concept of major sins (Kabair) in Islam refers to grave transgressions that carry serious spiritual consequences and are explicitly forbidden in the Quran and Hadith. These sins are considered to sever or severely damage a person's relationship with Allah and can lead to punishment in the Hereafter if not repented from. The list of major sins includes actions such as shirk (associating partners with Allah), murder, practicing sorcery, neglecting obligatory prayers, failing to pay zakat, breaking one's fast during Ramadan without a valid excuse, not performing Hajj when able, showing disrespect to parents, severing family ties, committing adultery or sodomy, consuming riba (interest), misappropriating an orphan's property, lying about Allah or His Prophet, fleeing from battle, arrogance, bearing false witness, drinking alcohol, gambling, accusing a chaste woman of adultery, and other serious offenses. The severity of major sins is underscored by the fact that they require sincere and complete repentance (tawbah) for forgiveness, which involves immediate cessation of the sin, genuine remorse, a firm resolve not to repeat it, and making amends for any harm caused to others. The Quran emphasizes that if one avoids major sins, Allah will forgive their minor sins and admit them to a noble entrance into Paradise. While minor sins can be forgiven through regular acts of worship like prayer and good deeds, major sins demand a more profound process of repentance. There are specific acts and conditions that can lead to the erasure of sins, including major ones. For instance, fasting Ramadan out of faith and the hope of reward results in the forgiveness of previous sins. Similarly, performing Hajj to the House of Allah without committing obscenity or immorality leads to returning free of sin, as pure as the day one was born. The Prophet Muhammad (peace be upon him) also stated that the five daily prayers, Friday prayers, and the month of Ramadan remove bad deeds between one and the next, provided major sins are avoided. Other acts, such as performing the night prayer on Laylat al-Qadr with faith and hope of reward, fasting on the Day of ‘Arafah (which expiates sins of the past and coming year), and fasting on the Day of ‘Āshūrā (which expiates the sins of the previous year), are also mentioned as means of forgiveness. Additionally, certain supplications (dua) and remembrances (zikr) are reported to have the power to erase major sins. For example, Ibn Mas’ud narrated that the Prophet (peace be upon him) said that whoever says, "Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi" (I seek forgiveness from Allah, there is no true god except Allah, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance), will have their sins forgiven, even if they had fled from the battlefield. The process of repentance is considered a profound spiritual transformation, and Allah’s mercy is vast, as stated in the Quran: "Say, 'O My servants who have transgressed against themselves, do not despair of Allah's mercy. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful'". In summary, while major sins are serious and require sincere repentance, Islam teaches that forgiveness is always possible through genuine tawbah, adherence to religious obligations, and the performance of righteous deeds, with the ultimate mercy of Allah being the foundation of this spiritual pathway. The world needs to know the truth! This is one of the greatest people alive today. Sadly, the western leaders are quislings, cowards, and collaborators. So Why Do Millions Of Islamic Men And State And Muslims Rape Kids & Teens And Dress Up As Women To Hide From Death ? Who And Why Do Muslims Men Dressing As Women Today Islamic Ruling On Men Imitating Women. It is prohibited in Islam for men to imitate women, including by wearing women's clothing, as this is considered a major sin and is explicitly forbidden by the Prophet Muhammad (peace be upon him). The Prophet cursed men who wear women's clothing and women who wear men's clothing, and he stated that such individuals should be thrown out of their homes. This prohibition extends beyond clothing to include imitating women in mannerisms, movements, and tone of voice, which is considered even more abhorrent. The ruling is based on the principle of preserving the natural distinctions between the sexes as established by Allah. Muslim men are required to maintain a distinct masculine appearance and are not permitted to wear items such as women's dresses, skirts, undergarments, stockings, hats, scarves, high-heeled shoes, or any other garments that are uniquely associated with women. While men are allowed to wear a single silver ring on the little finger of their left hand, they are forbidden from wearing gold, silk, or any other adornments that are considered effeminate. The act of dressing as the opposite sex is viewed as a deviation from the natural human disposition (Fitrah) and is associated with a psychological condition that may require professional help. Ruling on Men Imitating Women... There is a man who is religiously committed and regularly offers Nafl prayers, and he fears Allah as much as he can. But since he was small he has had the sickness of fulfilling his desire by imitating women and wearing their clothes. Is there any sin on him? When he became religiously committed he gave up actually doing this thing, but he is left with thoughts of being dominated by women and imitating them, which sometimes leads to emission of maniy or madhiy. Is there any sin on him? Is persisting in thinking only without emitting anything a sin? If the solution is to get married, should he tell his wife? Or can he dress up as woman with her if she agrees? Hope that you will answer in detail, because he has repented from this sin many times, but then he was overcome by this desire and he still fulfils his desire in this way. Please advise us, for by Allah I fear for my religious commitment. It is prohibited for men to imitate women and vice versa with regard to clothing that is unique to one’s sex, and the one who does that is subject to the threat of being cursed. So, if it is prohibited with regard to clothing, then imitating women in one’s movements and tone of voice is even more abhorrent. Praise be to Allah, and blessings and peace be upon the Messenger of Allah. Ruling on men imitating women... Islam forbids men to imitate women and women to imitate men , and in fact it emphatically forbids that, to such an extent that the Prophet (peace and blessings of Allah be upon him) cursed those who go against the human nature with which Allah created them. It was narrated from Ibn `Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) cursed men who imitate women and women who imitate men, and he said: “Throw them out of your houses.” (Narrated by Al-Bukhari, 5885) Undoubtedly one of the most obvious signs of an effeminate man is that he wears women’s clothing and imitates their ways. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed the man who wears women’s clothing and the woman who wears men’s clothing. (Narrated by Abu Dawud, 4098 and classed as authentic by An-Nawawi in Al-Majmu`, 4/469 and by Al-Albani in Sahih Abu Dawud) `Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed masculinized women. “Narrated by Abu Dawud, 4099; classed as good by An-Nawawi in Al-Majmu`, 4/469 and as authentic by Al-Albani in Sahih Abu Dawud) Al-Munawi (may Allah have mercy on him) said: “As An-Nawawi said, this indicates that it is prohibited for men to imitate women and vice versa, because if it is prohibited with regard to clothing then imitating them in one’s movements and tone of voice is even more abhorrent. So it is prohibited for men to imitate women and vice versa with regard to clothing that is unique to one’s sex, and the one who does that is subject to the threat of being cursed.” (Fayd Al-Qadir, 5/343) Once this is established, we will know that the Islamic ruling on this kind of sexual perversion is that it is prohibited, and it is a major sin. So it is not permissible to do that whether alone or with one’s wife, because going against the sound human nature (Fitrah) that Allah has created in us can only result in corruption and evil. Allah has created man with masculine qualities that cannot go with wearing women’s clothing or imitating women’s mannerisms. Undoubtedly the one who seeks to be effeminate and derives pleasure from that and thinks that it fulfils his desire is sick with a disease that the doctors describe as a “fetish”. They have behavioural programs to treat such cases that are presented to them, so anyone who is faced with this problem should not hesitate to go to a psychologist to supervise his treatment for this sickness. Remedy to issue of men imitating women All we can do is remind him of Allah and make his religious commitment a positive and effective factor in ridding him of this Waswas . He should remember the wrath of Allah towards effeminate men, and he should remember that He can see everything they do, and that this life is a few short days that will quickly cease to be, and a man will be left with his deeds in the Hereafter. We remind him to seek the help of Allah, for He is the best of helpers and the best One to ask for help. If a person is sincere in his du’a’ and seeking help and turning to Him, Allah will answer his prayer and relieve him of his problem. But part of praying sincerely is sincerely applying the means and striving hard and being patient until full healing comes and he gives up these evil haram practices. And for his efforts and patience he will be rewarded by Allah, may He be glorified and exalted. The best thing that will help him to give up this inclination is marriage, because it opens the door to satisfying sexual desires in good and permissible ways. Whilst he is waiting for that, he should distract himself from desires by filling his time with acts of worship and beneficial habits, and he should try to fast, because it is very helpful in controlling desires. The Prophet (peace and blessings of Allah be upon him) said concerning it: “Whoever cannot afford (to get married) should fast, for it will diminish his desire.” (Narrated by Al-Bukhari, 1905 and Muslim, 1400) One of the most important things that will help him is: respecting the sacred limits set by Allah, by refraining from looking at people’s `Awrahs and refraining from thinking of desires, because looking at prohibited things is the basis of every calamity, and that is what leads one to these bad, perverted habits that he sees among some perverts. Ibn Al-Qayyim (may Allah have mercy on him) said: “Looking generates thoughts, then thoughts generate ideas, then ideas generate desire, then desires generate will, then the will grows strong and resolves to do the deed, and then the deed will inevitably take place unless there is something to prevent it. Concerning this it was said that patience in lowering the gaze is easier than patience in bearing the pain that comes afterwards.” (Al-Jawab Al-Kafi, p. 106) It should be noted that thinking about such perversions will inevitably lead to doing them, so it is essential to divert oneself from such thinking, and to distract oneself with permissible kinds of pleasure with one’s wife. He should not try to connect fulfilment of desire with those bad practices. That is the whispers of the Shaytan. Undoubtedly the best kind of pleasure is that which is achieved in accordance with the sound human nature with which Allah has created people. We ask Allah to guide you to the straight path. And Allah knows best. Hadeeth 6: It is harām for women to imitate men in clothing, behaviour, speech, etc, and the dangers of Radical Feminism. (40 Hadeeth on the Manners and Conduct of Women) In the name of Allah, Most Merciful, the Bestower of Mercy. All praise is due to Allah, Lord of all creation, and may the peace and blessings of Allah be upon our Prophet Muhammad, his family and all his Companions. Hadeeth Six: “It is prohibited for a woman to resemble men in clothing, behaviour, speech and so on.” Ibn ‘Abbās (radiyallāhu ‘anhumā) said: “Allah’s Messenger (salallāhu ‘alaihi wasallam) cursed the men who resemble and imitate women; and the women who resemble and imitate men.” (Al-Bukhāri, no. 5885) Benefits and lessons: This hadeeth is proof of the prohibition of men resembling and imitating women and of women resembling and imitating men in the way they speak, dress, walk, behave and so on. Abu Hurayrah narrated: “The Messenger of Allah (salallāhu ʿalaihi wasallam) cursed the man who dressed like a woman and the woman who dressed like a man.” (Abu Dawud, no. 4098 and authenticated by Al-Albāni) The resemblance of the opposite sex is of three categories: i) Those things which are shared between the sexes from the types of cloth, clothing, speech and manners, etc―so this is permissible for males and females because the origin of matters is permissibility, and these shared affairs do not fall under the prohibition stated in the above hadeeth. For example, both sexes wear cotton socks, apply oil to hair and skin, drive cars, cook, wear watches, buy and sell goods, etc. ii) Those things which are specific to men and distinguish masculine behaviour are not permissible for women. So, women cannot wear garments made and fashioned for men, take on the hairstyles of men (or shave the head), walk like men, talk and behave in a masculine manner, pretend to be the same as men, seek leadership over the household, nation or tribe. iii) Those things which are specific to women and distinguish feminine behaviour are not permissible for men. For this reason, men are forbidden from wearing women’s garments, applying make-up (lipstick, blusher, nail polish, etc), altering their walk to resemble a woman and making feminine gestures with one’s hands, eyes or body, copying the hairstyles of women, singing, beating the duff, wearing jewellery, silk garments and gold, shaving the beard, etc. Also, parents should discourage boys from playing with girls’ toys and dolls, and discourage girls from playing with toys traditionally associated with boys. Shaikh Ibn Bāz (rahimahullāh) said: “It is not permissible for a man to resemble the unbelievers or women. Likewise, the woman is not permitted to imitate or resemble the men or the unbelievers [in that which specifically identifies them and their behaviour]―not in fashion, custom, the way they talk or walk, or anything else. And it is not permitted for a man to imitate a woman in her fashion, behaviour, speech or the way she walks; and he is not allowed to imitate the unbelievers. The woman too is prohibited from imitating men in their dress, the way they walk and talk because Allah’s Messenger (salallāhu ʿalaihi wasallam) cursed the women who imitate [and seek to resemble] men and he cursed the men who imitate and resemble women.” (Source: Nūr ‘alad-Darb) From the wisdom behind the prohibition of resembling the opposite sex is because Allah has given men a level of responsibility and authority over women: “Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because the men spend to support them from their wealth. Therefore the righteous women are obedient [to Allah and to their husbands], and guard in the husband’s absence what Allah orders them to guard (i.e. their chastity and their husband’s property).” An-Nisā: 34. So Allah distinguished between them in terms of physical and religious roles. So men have a distinction that is particular to them not shared by women―and women have a distinction that is particular to them not shared by men―and each sex is warned from pretending or seeking to behave like the other. The woman is a wife, a sister, she menstruates and bears children, she breastfeeds and nurtures them and so on―a man does not have these characteristics. Instead, the man is a father, a brother, a husband, a protector, a fighter, a leader, the head of the household, a provider who does not shrink from his manly and religious obligations. So if a man chooses to be effeminate and relinquishes these manly and masculine qualities, he will fall and become lowly. Furthermore, if a man willingly gives up the duties that Allah has placed upon him, such as taking responsibility for his wife and children, then he has not fulfilled the command of Allah. So, he hands over this responsibility to his wife and puts her in charge of the affairs of his family―through this the family is weakened and even ruined. Or the woman vies with the man and eventually dominates their relationship, leaving him chastened and emasculated. With this role reversal comes the disintegration of the family unit as can be seen clearly in the Western world. For this reason, Allah’s Messenger (salallāhu ʿalaihi wasallam) gave each person a responsibility, so that there is no confusion and no doubt: “All of you are shepherds and each of you is responsible for his flock. The ruler is a shepherd and will be held responsible. A man is a shepherd over his (entire) family, and he will be held responsible. A woman is a shepherd of the house of her husband and she will be held responsible. Each of you is a shepherd and each is responsible for his flock.” (Al-Adab Al-Mufrad, no 212, declared saheeh by Al-Albāni) The wife, mother, sister and daughter have important roles in the family and in society, there is no doubting that. They nurture, advise, educate, support and cultivate in the capacity that Allah has given them. We see countless examples of amazing women of the past, such as the wives, mothers and daughters of the Prophets; the wives of our Prophet (salallāhu ‘alaihi wasallam), the female Companions who met him and believed in him; and the women throughout Islamic history who are role models for the Muslim women of today. Our sisters are not in need of taking western liberal feminists as their role models, alhamdulillāh. So, when a woman seeks to reverse these roles or desires to resemble men, she ruins this divinely ordained and natural equilibrium and this, in turn, leads to chaos in the home and in society. Also, effeminate behaviour does not befit any man, husband or father―such a man is a terrible role model for his sons and daughters. And any woman that seeks to contradict her God-given nature and instead fights for the “right” to be treated like a man―and strives to behave like a man, talk like a man, dress like a man, walk like a man etc, she is opposing her fitrah, her natural state, her physiological and psychological makeup as well as her femininity with which Allah has beautified her. These women often end up depressed, resentful and lonely without husbands, caring children or loving families. So, I advise my sisters to be vigilant and careful of Western feminist indoctrination through the media and the education system that leads to the displeasure of your Lord and your unhappiness. Allah’s Messenger (salallāhu ‘alaihi wasallam) cursed the women who assume the manners of men. This means that they are far away from His Mercy, and we seek Allah’s refuge from that. Ibn ‘Abbas (radiyallāhu ‘anhumā) narrated that the Prophet (salallāhu ‘alaihi wasallam) cursed the effeminate men, those men who assume the manners of women. He said: “Turn them out of your houses.” Verily, the Prophet (salallāhu ‘alaihi wasallam) turned out such-and-such man, and ‘Umar turned out such-and-such woman. (Al-Bukhari, no. 5886) In a narration, he (salallāhu ‘alaihi wasallam) said to his wives: “You should not allow these effeminate men to enter upon you.” (Al-Bukhāri, no. 5887) Muslim (believing) women should beware of following Western liberal societies and customs that have ruined the natural order of relationships and the traditional family unit. These societies program their populations through education, social and news media. Most people are unaware, enslaved, and not truly free. They are taught that worshipping only One God and learning about the Prophet Muhammad ﷺ is a waste of time. So, they busy the people with short-term worldly pleasures, the pursuit of wealth, and entertainment such as following the lives of film actors and singers, one-night stands, visiting bars and nightclubs, watching endless movies and sports events, gossip and frivolity―yet with all of this fun, the West has the highest rates of depression, drug abuse, self-harm and suicide in the world among young (‘Gen Z’) men and women. The West promotes radical feminism that encourages women from a young age to compete with men, to behave like them and to make success in the workplace their primary goal. They are taught to put their careers first and not worry about marriage, motherhood or building a family. All of this is taking place at the very same time as the sexual exploitation of women in the West continues to rise! Radical Western feminists and brainwashed Muslims see the committed Muslim wife and dutiful mother as a kind of gender traitor (or as a feeble woman who is unable to recognise that she is oppressed!). And, they see the liberated (and even promiscuous) woman as a champion and freedom fighter in the struggle against male domination. So their role model is the liberated feminist who “stands up” to her husband (or partner) and father, who demands the “freedom” to come and go as she pleases wherever she pleases, to dress as she wants and meet who she wants―their heroine is the single mother (or liberated wife) who works a gruelling 40-hour week, leaving her children in day-care centres or with babysitters while she pursues her career. This lifestyle opposes the Book of Allah and the Sunnah of the Messenger (salallāhu ‘alaihi wasallam). Even in the West, this reckless and misguided path is bearing its bitter fruits. Forbidden Types of Disbelievers’ Clothing... May Allah reward you for your efforts. In the time of our Prophet Muhammad (peace be upon him), how did the Muslims distinguish themselves from the disbelievers in their dressing? Did the disbelievers of Mecca also wear long robes (commonly known today as kurtas, jallabias etc.)? So can the wearing of the loose robe be considered as an Islamic dress code? The clothes of the disbelievers which the Muslims are forbidden to wear are those which are worn exclusively by the disbelievers and are not worn by anyone else. As for those which are worn by both disbelievers and Muslims, there is nothing wrong with wearing them and that is not disliked because they are not exclusive to the disbelievers. Praise be to Allah, and blessings and peace be upon the Messenger of Allah: Islamic dress code Clothing is one of the blessings that Allah has bestowed upon His slaves. It covers the `Awrah and protects against heat and cold. Allah has bestowed this blessing upon them as He says (interpretation of the meaning): “O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment; and the raiment of righteousness, that is better. Such are among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember.” [Al-A`raf 7:26] “… and has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence. Thus does He perfect His Favour unto you, that you may submit yourselves to His Will (in Islam).” [An-Nahl 16:81] The basic principle concerning garments is that they are permissible, and the Muslim may wear whatever he wants of things that he has made or that Muslims or others have made for him. This is what the Companions (may Allah be pleased with them) did in Makkah and elsewhere. Those who became Muslim did not wear special garments that were just for them. The Prophet (peace and blessings of Allah be upon him) wore Syrian garments and Yemeni cloaks, and the people who made them were not Muslims. What matters is that the garment should meet the conditions stipulated by Shari`ah . Prohibition to imitate the disbelievers The Prophet (peace and blessings of Allah be upon him) forbade resembling the disbelievers in general – in clothing and in other ways. The Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them .” (Narrated by Abu Dawud, 4031; classed as authentic by Al-`Iraqi in Takhrij Ihya’ `Ulum Ad-Din (1/342) and by Al-Albani in Irwa’ Al-Ghalil, 5/109.) What clothes are prohibited in Islam? The Prophet also specifically forbade resembling them in clothing. `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) saw him wearing two garments dyed with safflower and he said to him: “These are the garments of the disbelievers; do not wear them.” (Narrated by Muslim, 2077) Muslim (2069) narrated from `Umar (may Allah be pleased with him) that he wrote to the Muslims in Azerbaijan saying: “Beware of luxury and the clothing of the people of shirk.” The garments of the disbelievers which the Muslims are forbidden to wear are those which are worn exclusively by the disbelievers and are not worn by anyone else. As for those which are worn by both disbelievers and Muslims, there is nothing wrong with wearing them and that is not disliked, because they are not exclusive to the disbelievers. The scholars of the Standing Committee for Issuing Fatwas were asked about the imitation of the disbelievers that is forbidden. They replied: “What is meant by the imitation of the disbelievers that is forbidden is resembling them in the customs that are exclusive to them, or in the religious beliefs and acts of worship that they have invented, such as imitating them by shaving the beard. With regard to wearing pants , suits and so on, the basic principle is that all types of clothing are permissible, because this is a matter of customs. Allah says (interpretation of the meaning): “Say (O Muhammad): Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and At-Tayyibat [all kinds of lawful things] of food?” [Al-A`raf 7:32] An exception from that is made in the case of that for which there is Shar`i evidence proving something to be forbidden or disliked, such as silk for men, or that which shows the `Awrah because it is thin and shows the colour of the skin beneath it, or because it is tight and shows the shape of the `Awrah , because in that case it is like showing it, and showing it is prohibited. Similarly, clothing which is worn exclusively by the disbelievers is not permitted for men or for women, because the Prophet (peace and blessings of Allah be upon him) forbade imitating them. Also, it is not permitted for men to wear women's clothing or women to wear men’s clothing, because the Prophet (peace and blessings of Allah be upon him) forbade men to imitate women and women to imitate men. Wearing pants or trousers is not something that is exclusive to the disbelievers, because that is something that is worn by both Muslims and disbelievers in many countries. Rather some people do not like to wear such things in some countries because they are not used to it and it is contrary to the customary dress of the people, even though it is customary among other Muslims. However, if the Muslim is in a country where the people are not accustomed to such clothing, it is better for him not to wear it when praying or in public gatherings or in the street.” (Fatawa Al-Lajnah Al-Da’imah, 3/307-309) They also said: “Muslim men and women should be keen to adhere to Islamic customs and attitudes, and to follow the Islamic way in their expressions of joy and sorrow and in their clothing, food, drink and all their affairs. It is not permissible for them to imitate the disbelievers in their clothing by wearing tight clothes that show the shape of the `Awrah, or by wearing thin and see-through clothes that show the `Awrah and do not conceal it, or by wearing short clothes that do not cover the chest, forearms, neck, head or face.” (Fatawa Al-Lajnah Ad-Da’imah, 3/306, 307) Definition of imitating the disbelievers Shaykh Muhammad ibn Salih Al-`Uthaymin (may Allah have mercy on him) was asked about the definition of imitating the disbelievers. He replied: “The definition of imitation is: doing what is exclusive to those who are being imitated, so imitating the disbelievers refers to a Muslim doing something that is distinct and exclusive to them. With regard to things that have become widespread among the Muslims and are no longer something which distinguishes disbelievers from Muslims, then this is not imitation, so it is not prohibited on the grounds that it is imitation, unless it is prohibited for some other reason. What we have said is what is indicated by this word, and it was explained in a similar way by the author of Fath Al-Bari when he said (10/272): Some of the Salaf regarded it as disliked to wear the burnous because it was the garment of monks. Malik (may Allah have mercy on him) was asked about it and he said: ‘There is nothing wrong with it. It was said to him: But it is the clothing of the Christians. He said: It is worn here.’ End quote. I say: It would have been stronger evidence if, when Malik (may Allah have mercy on him) was asked whether wearing the burnous is prohibited, he had quoted as evidence the words of the Prophet (peace and blessings of Allah be upon him): “(The pilgrim in Ihram) should not wear a shirt, pants, a burnous…” In Al-Fath (10/307) it also says: If we say that they (silken saddlepads) are forbidden because that is an imitation of the non-Arabs, then this is a religious reason, but that was their symbol at that time when they were disbelievers, but now it is not something it is unique to them so this meaning no longer applies, so it is no longer disliked. And Allah knows best.” (Majmu` Fatawa Ash-Shaykh Ibn `Uthaymin, 12/290) Shaykh Salih Al-Fawzan (may Allah preserve him) said: “It is permissible to wear the garments of disbelievers so long as they are not known to be impure, because the basic principle is that things are pure, and that is not altered by doubt. So what they have woven and dyed is permissible, because the Prophet (peace and blessings of Allah be upon him) and his companions used to wear things that had been woven and died by the disbelievers.” (Al-Mulakhkhas Al-Fiqhi, 1/20) To sum up, it is prohibited for a Muslim to imitate the disbelievers in things that are exclusive to them, whether it be clothing or anything else, but whatever is not exclusive to the disbelievers, there is nothing wrong with it. And Allah knows best. The Death To America Crusade And Iranian Revolution Started (1979 - 2030) A culminated in the overthrow of the Pahlavi dynasty and the establishment of the Islamic Republic of Iran. The process began with widespread protests and strikes against the rule of Shah Mohammad Reza Pahlavi, fueled by discontent over his regime's perceived corruption, repression, and reliance on foreign powers, particularly the United States and the United Kingdom. https://www.billionbibles.org/sharia/america-sharia-law.html The Quran contains at least 109 verses that speak of war with nonbelievers, usually on the basis of their status as non-Muslims. https://web.archive.org/web/20150703113256/http://www.thereligionofpeace.com/quran/023-violence.htm Some are quite graphic, with commands to chop off heads and fingers and kill infidels wherever they may be hiding. Muslims and Other who do not join the fight are called 'hypocrites' and warned that Allah will send them to Hell if they do not join the slaughter. As many as a 960,000 thousand girls are feared to have fallen prey to the gangs over the years. Similar heinous crimes had rocked Britain when organized sexual abuse of children, sometimes as young as 9 years old, had emerged all over Great Britain country now. Unfortunately, the establishment in Britain is still not prepared to prioritize the safety and security of their children over hurt sentiments of certain groups. Why Some Muslim Are Secret Pedophile's "Bacha Bazi" Watching And Having Sex With Children - https://rumble.com/v5jg2tx-why-some-muslim-are-secret-pedophiles-bacha-bazi-watching-and-having-sex-wi.html So Why Some Men And Millions Other Muslim Are Secret Pedophile's Having Sex With Young Boys And Selling Young Girl As Sex Slaves Too. Bacha bāzī (Persian: lit. 'boy play') is a practice in which men (sometimes called bacha baz) buy and keep adolescent boys (sometimes called dancing boys) for entertainment and sex. It is a custom in Afghanistan and in historical Turkestan that has spread all over the Muslim world and often involves sexual slavery and child prostitution and even ritual murder by older men of young adolescent males. According to German ethnographic research, the phenomenon is up to a thousand years old. As far back as the 9th or 10th century, the mountainous regions that are now northern Afghanistan were known for this practice. The practice of pedophilia exists in every country, so it is no surprise that in most Muslim country with such men and a lot of corrupt regime and country, it exists there too. At no time did the author of this piece provide the viewers with a sense of the frequency when compared to other countries or a sense of how often this is a matter of slavery vs. a matter of consent. I am disturbed by this video, but not simply because of its presentation of this terrible practice of sexual slavery, rather in this case because the purpose of this film can only be to discredit all the government of Islam in a manner that will motivate even the hard right. If this was a real exposé on pedophilia the focus would have extended beyond Islam. It is amazing how people can miss the big picture and get off on tangents. We need to remember these are human children that are being taken advantage of. We treat dogs with more respect than these humans. There are people responding here who would rather help some animal than see beyond there selfish and perverted desires and help a defenseless child. Instead of blaming Christian or Muslim religions, why don't we think about these HUMAN children and think of the nightmare they are going through. Whether you are a Catholic priest or a Muslim pedophile who rapes children you are wrong. Being denied the natural use of a woman, or choosing to turn away from the natural affection of the woman, this is where your appetites will end, in perversion! I can't believe the people who try to justify this injustice, by stating history and culture and whatever nonsense they can come up with. This is wrong and perverted and every old kind of filthy, nasty ,reprehensible degradation that can be leveled on an innocent. I wish i was a superhero who could come to the rescue of these innocents, thinking about this too much will make you want to cry! i guess all we can do is pray to God that there will be some justice. Terror Slavery Chronicles & Other Woman Escapes Sexual Slavery Auction - https://rumble.com/v2d58c4-terror-slavery-chronicles-and-other-woman-escapes-sexual-slavery-auction-gr.html So Terror Slavery Groups ISIS and U.S.A. and Others Wide World Groups Now Has Sex Slave Rape and Death Guidelines and Slavery Chronicles and There is maps of underground sex-slave bars in the American. Always fascinated by the concept of human slavery and how it worked. (So far I've have seen over 60,000+ ISIS or Muslim and Others auction-block sex slave ad) How was it own a human and see him/her as just a property. How was it to be owned, right-less by law, being bought and sold side by side to other animals. How was it to be part of a community where, by pure luck mostly, you might own every thing and live as a king without any effort, or you might own nothing even yourself So Here I Imagine a world where slavery became legal again. I write some times as a master/mistress, sometimes as a slave and some times as just an observer. I will even share some posts of interest, and write some true historical excerpts about slavery. Excuse my English, I am not a native speaker P.S. It is pure fantasy Just when you thought ISIS couldn’t get any worse, they have now put out guidelines for how to rape your sex slaves. "Islamic State theologians have issued an extremely detailed ruling on when "owners" of women enslaved by the extremist group can have sex with them, in an apparent bid to curb what they called violations in the treatment of captured females. Originally A Sufi War Dance ? - So US Rep. Ilhan Omar Say This Is True Freedom Of Religion With Sharia Law In America - https://rumble.com/v463jd3-rep.-ilhan-omar-say-this-is-true-freedom-of-religion-with-one-nation-under-.html Wow, I don't know how people can do this to children. It is depressing that this is not just happening in this region of the world but it is virtually part of every culture. Something has to be done and while I agree that this is in part caused by the oppression of women, I would disagree. These people are just sick, because even in Western culture this takes place. It is just more subtle and in the shadows of our society. UK Grooming Gangs How Minor Girls As Young As 9 Yrs. Old Were Groomed, Raped, Beaten, And Killed By Muslim Predators Across Cities As Authorities Turned A blind Eye ! UK grooming gangs are working full time with tens of thousands minor girls as young as 9 ears old were groomed, raped, beaten, and killed ? be-heading by millions Muslim predators across thousands cities all over the world as authorities turned a blind eye to everything now. Islam is Not a Religion of Peace or The Truth About Islamophobia and Sharia Laws - https://rumble.com/v2gegm4-islam-is-not-a-religion-of-peace-or-the-truth-about-islamophobia-and-sharia.html https://web.archive.org/web/20150703113256/http://www.thereligionofpeace.com/quran/023-violence.htm The day of Ashura is marked by Muslims as a whole, but for Shia Muslims it is a major religious commemoration of the martyrdom at Karbala of Hussein, a grandson of the Prophet Muhammad. It falls on the 10th of Muharram, the first month of the Islamic lunar calendar. It is marked by Muslims with a voluntary day of fasting which commemorates the day Noah left the Ark, and the day that Moses was saved from the Egyptians by God. For Shia Muslims, Ashura is a solemn day of mourning the martyrdom of Hussein in 680 AD at Karbala in modern-day Iraq. It is marked with mourning rituals and passion plays re-enacting the martyrdom. Shia men and women dressed in black also parade through the streets slapping their chests and chanting. Some Shia men seek to emulate the suffering of Hussein by flagellating themselves with chains or cutting their foreheads until blood streams from their bodies. Some Shia leaders and groups discourage the bloodletting, saying it creates a backward and negative image of Shia Muslims. Such leaders encourage people to donate blood. Islamic schism The killing of Hussein was an event that led to the split in Islam into two main sects - Sunnis and Shias. In early Islamic history the Shia were a political faction (known as the "party of Ali") that supported Ali, son-in-law of the Prophet Muhammad and the fourth caliph (temporal and spiritual ruler) of the Muslim community. The great schism between Sunnis and Shias occurred when Imam Ali did not succeed as leader of the Islamic community at the death of the Prophet. Ali was murdered in AD 661 and his chief opponent Muawiya became caliph. Caliph Muawiya was later succeeded by his son Yazid, but Ali's son Hussein refused to accept his legitimacy and fighting between the two resulted. Hussein and his followers were massacred in battle at Karbala. Both Ali's and Hussein's deaths gave rise to the Shia cult of martyrdom and to their sense of betrayal and struggle against injustice, oppression and tyranny. Today, Shias Comprise About 18% Of The Total Worldwide 1.8 Billion Muslim Population. https://www.dailymail.co.uk/news/article-3287819/Spilling-blood-religion-Tiny-Shi-ite-Muslim-boys-whip-sharp-blades-mourn-death-Prophet-Muhammad-s-grandson.html Spilling blood for their religion Shi'ite Muslim men and boys whip themselves with sharp blades to mourn the death of Prophet Muhammad's grandson. Shi'ite Muslims all over the world have been beating themselves with sharp blades, covering their bodies in mud and lighting bonfires in the streets to mourn the death of the Prophet Muhammad's grandson today. Photographs from Delhi, India, showed shockingly young boys lashing their own backs with small knives and chains. Thousands of men performed the same brutal practice in Lebanon, Bangladesh, Iraq, Pakistan and Myanmar and even Athens, Greece. The bloody rituals were part of the holy Day of Ashura, when Shi'ite Muslims remember the death of Imam Hussein at the Battle of Karbala in 680 AD. Shi'ite devotees wiped the tears from their eyes as the listened to the accounts of Hussein's death under the golden dome of Imam Hussein's mausoleum in Karbala, Iraq. Thousands of Muslims from neighboring Iran visit the shrine, which lies around 50 miles from the capital Baghdad, every year. Millions across the globe, from Lebanon to south-east Asia, hold processions in their home towns and take part in a variety of rituals. Some beat their backs to a drumbeat using chains or blades, while others beat their heads with a sword until blood drenches their faces and white 'mourning robes'. Karbala and other cities hosted reenactments of what Shi'ites refer to as Hussein's martyrdom, complete with horseback warriors and the annual 'mud rubbing' ceremony took place in Khorramabad, southern Iran. Hundreds of men and women jumped into vats of wet mud before standing by huge bonfires lit in the middle of the streets to dry it on their skin and clothes. 'Mud Rubbing' is a traditional ceremony that is held in the city of Khorramabad every year to commemorate the Ashura day. The Day of Ashura - which is the tenth day of the 'mourning month' of Muharram has been marred by attacks targeting Shi'ite Muslims in the past and Iraq deployed tens of thousands of security forces across the country this year. Qais Khalaf Rahima, a senior army commander, said yesterday: 'Our forces have set up a security plan that includes more than 20,000 members of the security forces.' They formed three concentric security rings around Karbala, banned traffic in the city centre three days ago and used special explosive detection equipment. The measures were aimed at reducing the risk of suicide bomb attacks by ISIS, who claim to be a Sunni group although governments of the world have rejected that they represent Islam. The holy day of Ashura was marred by attacks in Pakistan and Bangladesh but unfolded peacefully in southern Iraq, where last year's security fears have given way to political grievances. https://www.thesun.co.uk/news/9898973/ashura-festival-blood-devout-muslims-knives-heads/ Is there a reason for there being more mosques then churches in the United Kingdom ? The UK and most Western countries are heading towards atheism or agnosticism. Christianism is fading out. Islam is growing to become the first religion in various European countries. The bottom line will probably look like 80% atheist/agnostic, 15% Muslim, 5% Christian. One has to account for falling demographics along with loss of faith amongst immigrants. So no matter what the alarmists may say, European countries are unlikely to become majority Muslim albeit an increased influence. Muslims are generally more engaged with their religion than Christians, which makes them more visible. That said, historical Churches are numerous and exist in every village and town. Massive urbanization in the last century has not been followed by Church building due to the influence of atheistic ideologies. As a result, Churches in provincial towns and villages are mostly empty or mostly attract old people. Nearly every village in the UK has it’s own church and you can tell by their design when they were built. Many date from Saxon times. The church used to be the centre of the community where people met for mass at least once a day. The followers of Islam will have to engage on a massive building project to build more mosques than the current number of Christian churches in the UK. As a Christian I have to agree with much of Sherif’s answer. The mosque is very much the centre of the Islamic community and includes a diverse sphere of activities other than the prayer hall. There are kitchens to feed the community and their guests. There are libraries where religious texts from the three Abrahamic religions can be studied. Similar functions are undertaken in Christian churches . I’m afraid my knowledge of the functions of Jewish churches is limited so it would be wrong to comment. However what little I do know tends to suggest a similar function It’s always a source of sorrow to me that essentially Judasim, Islam, and Christianity stem from the same source and yet decide to fight each other. It’s a little like the members of the same family having a long running fued that cannot be resolved. I think you must be getting confused. It may be that you have heard that there are more new mosques than churches. This could be true because the vast majority of our churches are old. Many of them are hundreds of years old. Some of them are 1000 years old. We already have so many churches that are perfectly good that we don't need to build any more. I actually went in three different ones yesterday and I can assure you that they are an integral part of our heritage. In contrast our Muslim community is much smaller and newer and they are building mosques. However there are nowhere near the same number of mosques as there are Christian churches. https://ing.org/resources/a-closer-look-at-sharia-in-the-united-states/ Estimates suggest that over 20,000 churches have been sold and converted to private homes in the UK. The simplest way to live in a converted church is to wait until a suitable property comes up for sale. I suspect the question comes from a dubious YouTube video that claimed that London has closed 500 churches and opened 423 new mosques. The video has over 180,000 views. The figure for churches closing is based on how many were turned into homes in the capital between 2001 and 2006, rather than how many closed in that time. The best estimates show there was a net increase of around 800 between 2005 and 2015. The video doesn’t reference a time period over which it claims 423 “new” mosques were opened. Using the widest definition of a mosque, there are probably more than the video claims. At the time of writing, there were an estimated 478 in London, but we don’t have details on when each was opened. Some of these mosques have been active for decades, The Fazl mosque (English: The Grace Mosque) also known as The London mosque, is the first purpose-built mosque in London, England. It was opened on 23 October 1926 in Southfields, Wandsworth. Why is it ok for Mosques to be built in the UK when it’s not ok for British churches to be built in their country? Back one or two hundred years ago, Britain had an empire, which included what is now India, Pakistan and Bangladesh. They even decided to call their queen (Victoria) the Empress of India. A lot of those subjects of the British Empire were Muslim, and some of them migrated to Britain both before 1947 (when India and Pakistan got independence) and after. Since Britain has freedom of religion, those Muslim immigrants were allowed to practice Islam, including building their own mosques, just as Christians, Jews, Hindus, Jains, Sikhs and Buddhists are allowed to build their own places of worship. (I’m simplifying a bit: some British Muslims come from other parts of the world, but most do come from India, Pakistan and Bangladesh.) It's not laziness, it's demographics. For the past few decades, white Britons have become less and less religious. When I was in high school, I heard an Anglican clergyman saying the Church of England had been reduced to “hatch, batch and dispatch,” meaning most Englishmen only went to church for an occasional baptism, wedding or funeral. They were only nominal Christians. Today, most English aren't even going through the motions, or even pretending to be Christian. Hence, a lot of Anglican churches are empty, idle and unnecessary. By contrast, Muslim immigrants from India and Pakistan are mostly still observant. They need places of worship, and either build new mosques or take over defunct churches and then turn them into mosques. Rioters carry out violent, racist attacks across several British cities. What happened, and what comes next ? The UK is facing the worst disorder it has seen in more than a decade, after outbreaks of far-right, anti-immigrant violence swept the country. Protests first broke out late last month, after an anti-immigrant misinformation campaign stoked outrage over a stabbing attack that left three children dead in Southport, northern England. Over the weekend crowds of far-right agitators set fire to hotels housing asylum seekers in two cities, leaving those inside trapped and terrified, while throngs of rioters in other cities damaged public buildings and clashed with police, throwing objects at officers and smashing their vehicles. Parliament has been recalled six times in the past decade, according to PA Media, but just once to respond to a live crisis unrelated to the Covid-19 pandemic – the fall of Afghanistan to the Taliban in 2021. Introduction The term Sharia derives from the Quran, the Islamic sacred book, as well as the Sunnah and Hadith, Prophet Muhammad’s deeds as well as his preaching. This is taken from the legal system of Islam. “Where an answer cannot be obtained immediately from these, religious experts may provide decisions as guidance on a specific topic or question,” according to the Sharia. This literally means ‘clean, well-trodden way to water’ in Arabic. This serves as a rule of conduct for all Muslims, including prayers, fasting, and charitable works for the needy. Sharia law is a religious law that establishes regulating principles for spiritual, mental and physical behavior that Muslims must obey. This is considered God’s command for Muslims since it is important in Islam’s legal system. This law primarily assists Muslims in understanding how they should spend their entire lives in accordance with God’s commands. Sharia may have an effect on every element of a Muslim’s everyday life. Various states in the United States of America have prohibited Sharia law or prevent state courts from considering foreign international or religious law. Sharia is a methodology through which Muslims look for divine intent in their sacred books, not simply a set of laws to follow. It includes everything from how a faithful Muslim should eat, to how animals and the environment should be treated, to business practices and marriage customs. It is the Islamic code of morality system that governs every element of a Muslim’s life. Sharia law is not in effect or no longer in force in the United States since it has not been legally enacted as a body of law. Let’s take a wider look at Sharia law. What is Sharia Law Sharia is derived from an Arabic word that means ‘path to the water,’ representing the concept that Sharia is divine guidance drawn primarily from the Quran and Sunnah, which their Prophet Muhammad’s teachings and guidance for the goal of helping humanity in bringing close to God and living in kindness and justice with his creation. Muslims use the term Sharia to refer to the values, code of behavior, and religious precepts or holy rules that help them find guidance in different parts of life. While Sharia is frequently translated as ‘Islamic law,’ a more precise phrase for ‘Islamic law’ in Arabic is ‘fiqh’, which refers to the nature of humanity to interpret and implement Sharia. Many people believed that Sharia was a substitute for the law of the country, and this is where the trouble begins with Sharia law. Sharia law must be limited to a specific way of life. Sharia law, in general, addresses both personal and community elements of life. Any faithful Muslim would regard himself or herself to be a Sharia follower. Sources of Sharia Law The Sharia law is derived from the following basic sources: Quran The Quran is Islam’s holy book that contains Allah’s messages, which are global and everlasting in nature, as delivered by the Prophet. The main source of Sharia, the Islamic book of the law, is the Quran. It is made up of the laws which govern the Muslim world and serves as the foundation for relationships between Muslims and non-Muslims, as well as between humans and other members of creation. Sharia law is based on the Quran, and it is essential that all of its specific provisions are strictly followed. The Sunnah and Hadith, which include the Prophet’s words and deeds, are the sources that support the Quran. Hadith The Hadith or story of the Prophet’s Sunnah constitutes the Muslim community’s religious standards which is the saying of Prophet Mohammad. Hadith clarifies and eliminates the ambiguity in the Quran. Muslims can only understand how to fast, pray, and perform pilgrimage according to Quranic instructions with the aid of Hadith. It is regarded and recognized as the principal source of strict laws and moral standards following the Quran. It is a record of the prophet Mohammed’s customs and habits. Without the aid of Hadith, the Quran has no significance. Muhammad Ibn Ismail al-Bukhr was the source author of Hadith. Ijma The Ijma includes the legal opinions of Islam’s educated scholars. Ijma, also known as the universal and permanent agreement of the Muslim community at large or a specific Muslim scholar, is an Arabic term. Hadeeth 6: It is harām for women to imitate men in clothing, behaviour, speech, etc, and the dangers of Radical Feminism. (40 Hadeeth on the Manners and Conduct of Women) In the name of Allah, Most Merciful, the Bestower of Mercy. All praise is due to Allah, Lord of all creation, and may the peace and blessings of Allah be upon our Prophet Muhammad, his family and all his Companions. Hadeeth Six: “It is prohibited for a woman to resemble men in clothing, behaviour, speech and so on.” Ibn ‘Abbās (radiyallāhu ‘anhumā) said: “Allah’s Messenger (salallāhu ‘alaihi wasallam) cursed the men who resemble and imitate women; and the women who resemble and imitate men.” (Al-Bukhāri, no. 5885) Benefits and lessons: This hadeeth is proof of the prohibition of men resembling and imitating women and of women resembling and imitating men in the way they speak, dress, walk, behave and so on. Abu Hurayrah narrated: “The Messenger of Allah (salallāhu ʿalaihi wasallam) cursed the man who dressed like a woman and the woman who dressed like a man.” (Abu Dawud, no. 4098 and authenticated by Al-Albāni) The resemblance of the opposite sex is of three categories: i) Those things which are shared between the sexes from the types of cloth, clothing, speech and manners, etc―so this is permissible for males and females because the origin of matters is permissibility, and these shared affairs do not fall under the prohibition stated in the above hadeeth. For example, both sexes wear cotton socks, apply oil to hair and skin, drive cars, cook, wear watches, buy and sell goods, etc. ii) Those things which are specific to men and distinguish masculine behaviour are not permissible for women. So, women cannot wear garments made and fashioned for men, take on the hairstyles of men (or shave the head), walk like men, talk and behave in a masculine manner, pretend to be the same as men, seek leadership over the household, nation or tribe. iii) Those things which are specific to women and distinguish feminine behaviour are not permissible for men. For this reason, men are forbidden from wearing women’s garments, applying make-up (lipstick, blusher, nail polish, etc), altering their walk to resemble a woman and making feminine gestures with one’s hands, eyes or body, copying the hairstyles of women, singing, beating the duff, wearing jewellery, silk garments and gold, shaving the beard, etc. Also, parents should discourage boys from playing with girls’ toys and dolls, and discourage girls from playing with toys traditionally associated with boys. Shaikh Ibn Bāz (rahimahullāh) said: “It is not permissible for a man to resemble the unbelievers or women. Likewise, the woman is not permitted to imitate or resemble the men or the unbelievers [in that which specifically identifies them and their behaviour]―not in fashion, custom, the way they talk or walk, or anything else. And it is not permitted for a man to imitate a woman in her fashion, behaviour, speech or the way she walks; and he is not allowed to imitate the unbelievers. The woman too is prohibited from imitating men in their dress, the way they walk and talk because Allah’s Messenger (salallāhu ʿalaihi wasallam) cursed the women who imitate [and seek to resemble] men and he cursed the men who imitate and resemble women.” (Source: Nūr ‘alad-Darb) From the wisdom behind the prohibition of resembling the opposite sex is because Allah has given men a level of responsibility and authority over women: “Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because the men spend to support them from their wealth. Therefore the righteous women are obedient [to Allah and to their husbands], and guard in the husband’s absence what Allah orders them to guard (i.e. their chastity and their husband’s property).” An-Nisā: 34. So Allah distinguished between them in terms of physical and religious roles. So men have a distinction that is particular to them not shared by women―and women have a distinction that is particular to them not shared by men―and each sex is warned from pretending or seeking to behave like the other. The woman is a wife, a sister, she menstruates and bears children, she breastfeeds and nurtures them and so on―a man does not have these characteristics. Instead, the man is a father, a brother, a husband, a protector, a fighter, a leader, the head of the household, a provider who does not shrink from his manly and religious obligations. So if a man chooses to be effeminate and relinquishes these manly and masculine qualities, he will fall and become lowly. Furthermore, if a man willingly gives up the duties that Allah has placed upon him, such as taking responsibility for his wife and children, then he has not fulfilled the command of Allah. So, he hands over this responsibility to his wife and puts her in charge of the affairs of his family―through this the family is weakened and even ruined. Or the woman vies with the man and eventually dominates their relationship, leaving him chastened and emasculated. With this role reversal comes the disintegration of the family unit as can be seen clearly in the Western world. For this reason, Allah’s Messenger (salallāhu ʿalaihi wasallam) gave each person a responsibility, so that there is no confusion and no doubt: “All of you are shepherds and each of you is responsible for his flock. The ruler is a shepherd and will be held responsible. A man is a shepherd over his (entire) family, and he will be held responsible. A woman is a shepherd of the house of her husband and she will be held responsible. Each of you is a shepherd and each is responsible for his flock.” (Al-Adab Al-Mufrad, no 212, declared saheeh by Al-Albāni) The wife, mother, sister and daughter have important roles in the family and in society, there is no doubting that. They nurture, advise, educate, support and cultivate in the capacity that Allah has given them. We see countless examples of amazing women of the past, such as the wives, mothers and daughters of the Prophets; the wives of our Prophet (salallāhu ‘alaihi wasallam), the female Companions who met him and believed in him; and the women throughout Islamic history who are role models for the Muslim women of today. We at this channel would like to add this quote for everyone to open your own mind this year: Your body diet is not only what you eat. It is also what you watch, what you listen to, what you read, the people you hang out with and the things you subject your mind, body and soul too. Always be mindful of the things you put into your body emotionally, spiritually and physically. Thank You Everyone Who Watch Our 1001+ Video's To Help Other In 2025.