Ka’bata (ankles) become God’s house

All Arabs know an ankle is called ka’aba, but religionists went ahead to change the perception of the word Ka’aba (ankles or joints) to become a proper name for ‘God’s house’. The dissimulation has been achieved to accommodate their earlier premeditated distortion of the word Hurumun in 5:2. In 5:2 God had sanctioned wildlife conservation1 in His system of creation for people to obey.

The word Ka’aba is mentioned at three different places in the Reading and they are all grouped in surah 5. The title of this surah is Al Maaidah which means The Feast.

Before exploring the true meaning of the word ka’aba, we will have a brief overview of this surah.

There are 120 verses, and the subject of food is spread throughout (including the famous verse about the consumption of intoxicants). The general focus of the message in this surah is the three prophets who received God’s Scripture namely Moses, Jesus and Muhammad.

  • 1-5 give the details of the sanctions on food. 6 reinforces the essence of 1-5, particularly on personal hygiene. 7-11 emphasise the significance of upholding God’s decrees.
  • 12-47 are related to the history of the Children of Israel who transgressed the laws given to Moses and Jesus.
  • 48-89 are about the message of the Reading as revealed to the Last Prophet, reminding the readers about the violation of God’s prescribed decrees by the people of the previous Scripture.
  • In 90-93, the subject is again food; also advice against intoxicants, gambling and dividing the meats by lots. 93 says that those who believe and lead a righteous life incur no sin by eating any food so long as they observe virtuousness, believe in God, and good moral conduct and continue to do good deeds.
  • 94-98 are an extension of verses 1 and 2 and regard wildlife conservation and the penalties imposed in respect of violations of hunting restrictions.
  • 99-100 take a slight diversion to inform us of the limited role of the Last Prophet. However, food is again mentioned in verse 103. Some of the names in this verse are beyond comprehension to many people – even to the Arabs. There are names like ‘Baheerah‘ ‘Saa’ibah‘ and ‘Waseelah‘. They are not camels, goats or donkeys, which are common to the Arabs.
  • Jesus is mentioned in 110-120. The disciples want reassurance and make a preposterous demand on Jesus asking that he ask his Lord to bring a feast from the sky as a sign of celebration. Their request is granted with the warning that they will be punished severely if they disbelieve thereafter.

    This is the contextual essence of the surah. The subject is largely food. And this – inside the context of food – is the only chapter in the Reading where we find the word ka’aba. It is mentioned three times:

    O you who believe, when you uphold your commitments you shall wash your faces, your arms to the elbows, wipe your heads, and wash your legs to the ankles (ka’baini).2 (5:6)

    The word ka’baini in this verse means ankles. The same word is used in 5:953 to mean the ankles of animals.

    Yaaiyuhallazi na-amanu la-taqtalu soida wa-antum Hurumun waman qotalahu minkum muqota’amidan fajaza-un misluma qotala-minalna’ami yah-kumu bihi zawa’adli minkum hadyan balighor ka’bati aukafarotun tho’amu masakina au’adlu zaalika siyaman liyazuqo wabala amrihi ‘afal-lah ‘am-ma salafa waman ‘aada fayantaqimul-lah minhu wal-lahu ‘azizun zuntiqam. (5:95)

    O you who believe, do not kill the wildlife which you are restricted (Hurumun). If anyone kills on purpose, he shall expatiate with an equivalent livestock to be judged by two equitable persons from among you to point out the maturity (hadyan balighor) of the ankles (ka’bati),. Or expiate by feeding the poor or discipline himself (until the animals are matured), so that he feels the consequences of his actions. God has pardoned his previous offences. Whoever reverts to his offence, God will avenge from him. God is almighty, avenger. (5:95)

    The word before ka’bati in the verse is hadyan baligha that literally means to guide/lead or point out the maturity (in the determination of the maturity of the ankles).

    The word hadyan4 comes from the root hada, which means to guide or to lead or to direct or to point out. This is simple and a common word found in many other verses in the Reading. Hada, Hadi, Huda, Hudan, Hadya and Hadyan has the same essence of meaning. I have already explained about this word in this chapter under ‘Guidance becomes animal offerings.

    The word baligha comes from the root balagh, which means to mature, or to advance/achieve towards an objective.

    For example in 4:6, if we take care of the child orphan we must test their maturity (balagh) as soon as they reach marriageable age before we hand over their rightful property to them. The word balagh (that means mature) in 4:6 is the same word used in 5:95 referring to the maturity of the ankles of the animal.

    You shall test the orphans when they reach maturity for marriage (balaghu nikaha). If you see rationality in them, you shall hand over their property. And do not consume their property excessively before they grow up (aiya’baru). (4:6)

    In 4:6, the word balagh (which means mature) is further underlined by the word aiya’baru which means before they grow up. In other words, the orphans must be matured before we hand over their property to them.

    The Reading says mankind’s advancement or maturity on the straight path is useless to some of them even after the great wisdom has reached them. The same root word is used:

    They have received enough knowledge to set them straight, great wisdom, but their maturity (baligha-tun) seems to be useless. Therefore, leave them alone. (54:4-6)

    Wildlife conservation, then, is an integral part of God’s creation. It is a decree that has to be observed by humans. In 5:95, the use of ka’bati is related to the violation of the restrictions and the penalty one has to pay if animals are killed on purpose during the restricted period. Hunting is only allowed when the maturity of the animals can be identified through their ankles’ stride. As for the birds the Reading says, nobody can kill them except God which implies that hunters will not be able to catch the birds except with God’s will.

    Do you not notice the birds assigned to fly in the sky? Nobody can catch them except God. This should provide signs for those who believe (16:79).

    In 5:2 people are advised not to violate God’s decree about hunting the wildlife during the period of restrictions.

    O you who believe, do not violate God’s decrees (sha’iral-lah), and the restricted months (shahrul-Harama), and the guidance (hadya), and the indicators (qo-laa-ida) and the harmony of the restrictions in the system (bay-tal-Harama) when seeking the grace and pleasure of God. But when they are permitted (Halal-tum), you may hunt. Do not be provoked by the enmity of those who prevent you from upholding the sanctions in the consented decree (anil-mas-jidil-Harami) and do not aggress. Co-operate with each other in good deeds and piety, and do not co-operate with those committing sins and aggression. (5:2)

    The message in 2 is repeated in 97 to emphasise the significance of the restrictions of hunting the wildlife. Once the ban is lifted, you may hunt.

    The message in 5:95 is so easily understood. For example, when the restriction (Hurumun) on deer hunting is enforced, if someone kills a deer he must be fined to the tune of equivalent livestock. The offender shall be judged by two equitable people from among themselves to ensure the restriction is observed until the ban is lifted.

    Hadyan baligha al ka’bati literally means point out the maturity of the ankle, which in turn means they must determine the maturity of the deer by its natural moving pattern through the strength of the ankles or by reference to its ankles.

    Also, it is important that the fine be such that the person who violated the indicators of the hunting restrictions (qo-laa-ida) and knowingly killed the animal when he was restricted (Hurumun), be made to feel the consequences of his actions for killing the animal.

    Therefore, it is the duty of the equitable people (modern-day game wardens) to determine the maturity of the animal that was killed and levy a suitable fine equivalent value of mature livestock.

    If a person kills a deer by mistake during the open season of wild fowls while being observant to God, then it is his duty to admit his mistake to the wildlife office and to allow them to judge him. If two equitable persons do not judge him then it is his duty to feed the poor voluntarily for an equivalent value in livestock or discipline himself from hunting until the animals are matured (if he truly believes in God).

    The word ka’aba also appears in 5:97. The message is identical to 5:2:

    God has set the ‘ankles’ (ka’bata) a system sanctioned (baytil-Harami) to be upheld for mankind, and the restricted months (shahrul Harama), and guidelines (hadya), and the indicators (qolaa-ida). This is to let you know that God, He knows everything in the heavens and the earth and what is beneath the earth. And surely God is fully aware of everything. (5:97)

    Some critics who refuse to unchain the shackle of their minds insist the word ka’aba means the rock structure and Bayta as the house standing in Mecca might find the above verse illogical. They have overlooked the significance of the wildlife conservation – which is for the benefits of mankind – as being part of God’s decree in 22:36. The word al-budna (same root word used for Bedouins) in this verse means wildlife – a very important subject ignored by all translators.

    Translators differ in their understanding, and some of them have erroneously said it means the camel. They have already confused themselves with the words Jamal, ibbil, ba’ir, rikab, heem, ‘shar as camel, but upon realising too many words became camel they make a slight change to the word dhomir in 22:27. This time they say ‘skinny camels‘! It seems that each time the Arabs cannot understand God’s Arabic in the Reading they will tell translators and their scholars – ‘its a camel’. Thus, perhaps out of their ego or pre-conceived ideas, critics will insist a word can have many meanings not connected to each other – whilst the Arabs may insist many words can have one meaning. It is the Arabic dilemma of the Arab religion.

    The word ka’aba in 5:95 and 5:97 is related to the ankles of wild animals, a topic which starts from 5:94. The word is mentioned again indicating that mankind must not hunt these animals until they are matured by distinguishing their ankles (the animals will not settle down in the same area once they are matured), this law is sanctioned in God’s system; observe the guidelines, and the indicators restricting the hunting during specific months. Experts identify the animals’ maturity by their strides or their moving pattern.

    And the wildlife (wal-Budna) was set from God’s decree (sha’iril-lah), which is for your own good. Remember God’s name over it while you set sight of it and when it falls at a distance. Therefore eat and give away from it voluntarily to the people and to those who ask. That is what We created for you, so that you may be appreciative. (22:36)

    The crux of the subject is that wildlife must be protected and managed according to its lifecycle. People are not supposed to hunt wildlife during the restricted period particularly those who believe in the Unseen. If, for instance, they have violated the decree they must expiate their wrongdoings voluntarily as prescribed in 5:95. Game hunting is a test de facto for those who fear the unseen God.

    O you who believe, God may put you to the test through game hunting within the reach of your hand and your means. God wants to distinguish those among you who fear the Unseen. Anyone who transgresses after this has deserved a painful retribution. (5:94)

    Wildlife should be protected and should be allowed to live according to God’s system. Animals must not be killed unless they can survive on their own feet (ankles) characterising maturity. That is all.

    The religionists concealed the message in the Reading regarding wildlife conservation and fooled the people to put on the togas that they call ihram. The people were made to believe the ankle of an animal is God’s house and they call a stone cube covered in a cloth with a small black stone embedded at one corner of it as baytul-lah (a word not found anywhere in the Reading). They have made 5:95 to read:

    O you who believe, do not kill any game during pilgrimage. If anyone kills on purpose he shall expiate with equivalent livestock judged by two equitable people among you as offering to reach God’s house.

    At the risk of repetition, I would like to state again that offering of animal sacrifices according to the Reading is evil. Attributing such religious rites to God is a great blasphemy. Somehow the enemies of God have successfully diverted mankind into committing this wicked act by manipulating God’s words in the Reading. I have to highlight the verse again to show the seriousness of this pagan primitive rite:

    They even assign for God a share of the crops and livestock He has provided for them, saying, “This is for God,” according to their claims. And they also say, “This is for our idols.” However, what was assigned to their idols never reach God while that is assigned to God will ultimately end up to their idols. Evil indeed is their Judgement. (6:136)

    Any kind of food assigned to God can never reach Him. Manipulating a simple sentence hadyan baligha al ka’bati arbitrarily in 9:95 has led millions of people to perform with diligence a detestable act of needlessly sacrificing thousands of livestock each year. This is exactly what is condemned in the above verse. God calls sacrificial offerings the deeds of the Devil. They are evil.

    Each year about two million people slaughter livestock during their pilgrimage in Mecca as offering to God. The devotees of the Arab religion also do the same slaughtering all over the world on the same day. They call the day of Eid il Adha.5

    Livestock and wildlife are provisions from God. People should practice self-sacrifice by donating the meat as charity to other people – not sacrificing them as offering to God. He is in no need of animal meat or blood – but the act of virtuous deeds by the person who gives away part of the provisions He has provided for them. Those who have the privilege of eating the meat of wildlife – they too must donate part of the bounty to other people.

    For every nation We have set their own way of self-sacrifice to remember God’s name over the provisions from animals and livestock. Your God is the One God, therefore you must consent yourelf to be committed to Him and deliver the good news to the obedient whose hearts cringe upon remembering God. They remain steadfast in the face of adversity and they uphold their commitments and give to charity from My provisions to them. Wildlife was ordained as God’s decree that is good for you. Remember God’s name over it when you set sights at it – and when it falls at a distance. Thus, eat and give away from it voluntarily to people, and to those who ask. That is what We created them for you, so that you may be appreciative. The meat and the blood can never reach Him – but the observations (of the decrees) from you will reach Him……..’ (22:34-37)

    Eat and give away God’s provisions to people – not to God. The act of giving away to people is our deeds. There is no standard rule of how much we should give away. We are exhorted to be charitable for own good and we decide the amount but not turn stingy. That is the act of self-sacrifice. God says He is rich, while we are poor. Most translations say for every religion they have their own way of animal sacrifices. That is the extend of the manipulation and we have seen in 6:136 – animal sacrificial is the work of the devil. People from different countries breed different kinds of livestock and it is their duty to commit themselves to be charitable towards doing good deeds both at the time of prosperity or hardship.

    Today’s Saudi Arabia uses its oil wealth to build hotels, restaurants and shopping complexes to cater to the pilgrims’ needs. Fifty years ago, how could the pilgrims embark on their ‘pilgrimage’ without depending on wild game for food?

    The religionists, however, realised this problem and they provided a simple solution. They say you may not hunt only in the immediate vicinity of the so-called ‘holy mosque’ that stands in Mecca.

    Since the skyscrapers around their ‘holy mosque’ extend a few kilometres away from the mosque proper, game animals perhaps will not even be found in the middle of the desert some fifty-odd kilometres away. Whatever suggestion they offer, no potential pilgrim will make contingencies for a hunting trip when he pays homage to their god or gods in Mecca. This is only to show that – when the religionists try to distort the Reading, the message becomes illogical.

    It is the caretakers of these idols who simply make it up as they go along.


    1The subject of wildlife conservation is not found in any translations around the world and the Qur’anic statement about the subject is very clear when we uncover the interpolations about the word ‘Hurumun‘.

    2 This is the dual of the word ka’aba

    3 The religionists ignore the context of the subject in this verse that starts from 5:94 to 5:97. All these verses refer to hunting of wildlife on land and in the sea.

    4 Translators say the word hadya means sacrificial offerings. God uses this word used all over the Quran to mean guide and they consistently translate it correctly in all other veres except in 2:196, 5:2 and 5:95. This is a simple distortion that can be detected easily.

    5 The yearly celebration of the pilgrimage to the stone house in Mecca

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    Animals caught by dogs are permitted

    God allows believing men and women to enjoy the meat of wild animals caught by their dogs. This means a Muslim can keep dogs. The history of some young believers who took refuge in a cave in surah 18:18 says there was a dog as their friend in the cave:

    ‘We turned them to the right side and the left side, while their dog stretched his arms in their midst‘. In the Arab religion it is forbidden to keep dogs. The author did not realise the benefits of having a dog until he got a German shepherd a few years ago.

    Yas-alunaka ma-zaa uhil-la lahum. Qul uhil-la lakumul thor-ibatu wama ‘al-lamtum minal jawarihi mukalibina tu’al-limu-nahun-na mim-ma ‘al-lamakumul-lah fa-kulu-mim-ma am-sakna alaikum waz-kurus mal-lah alai-hi. Wat-taqul-lah in-nal-lah sari-ul hisab (5:4)

    They ask you what is permitted for them. Tell them, “Permitted for you are all the good things that the dogs you trained catch for you according to what was taught by God to you.” You may eat what they catch for you. And mention God’s name over it. You shall observe God, God is most strict in reckoning. (5:4)

    Not many translators were willing to translate the word mukalibin as dogs1 because the majority of the so-called Muslims believe it is forbidden (Haram) to keep a dog. The Arabic word for dog is kalb and this word also appears in 18:22 where it states that there was a dog accompanying the believing youth in the cave. The Reading compares people who receive God’s revelations – but who disregard them – to dogs.

    Walau shik-na la-rofaknahu biha wala-kin-nahu aq-lada ilal-ardhi wat-taba’a-huwa- hu kama-salil kalbi ain-tahmil alai-hi yal-hash ay-tat-rukhu yal-hash. Zalika masalul qaumil lazi kaz-zabu bi-ayaatina. Fa qu-su-sil qoru-sorsa la-al-lahum yad-tafakarun (7:176)

    Had We willed, We could have elevated him with the Scripture, but he insisted on sticking to the ground and following his own opinions. His example is that of a dog (kalbi). If you give him attention he pants, and when you ignore him he pants. Such is the example of those who reject our revelations. You shall narrate these so that they may think carefully. (7:176)

    Al-yauma uhil-la-lakumud thoi-iba-tu wa-thor-‘a-mul-lazi utul-kitab hil-lul lakum wa-tho-‘a-mukum hil-lun lahum. Wah-musornatu minal-mukminati wal-muh-sornatu minal-lazi utul-kitab min qob-likum (5:5)

    Today, all good things are permitted for you and the food of those who were given the previous Scripture is permitted for you. And your food is also permitted for them. (5:5)

    NOTE: In each verse, the subject is always related. Unrelated subjects do not jump out in the same verse.

    In 2:62 and 5:69, the food of the true believers of the previous Scriptures is also endorsed. Then in 5:5, we are told the food served by either of these parties is permitted for the other. Thereupon, He adds another point about the people of the former revelation. Such addition is done at the end of a verse about a particular subject but never in the middle of the subject matter.

    The invented pilgrimage and pilgrim’s garb (ihram) is sandwiched haphazardly by the religionists within a verse where it simply does not belong thematically. The clumsiness of this attempt to violate the perfect composition of the Reading is enough to alert the suspicions of the careful reader.


    1 This will strike someone without a ‘Muslim’ background as mad and weird thing. ‘Muslims’ have convinced themselves that dogs are unclean. It is believed that should a dog’s spittle touch a man he becomes spiritually unclean.

    The word ihram not found in Qur’an

    It is important to note that the word ihram is not a derivative from the word Haram and this it is not found anywhere in the Reading.

    If we pretend for a moment that Hurumun means what the religionists would have us believe it means pilgrimage or pilgrim’s clothes, we end up with the following ludicrous situation if we apply this rule across the board. Arba’atun Hurumun in 9:36 will thus read:

    • The count of months at the sight of God are twelve, four of them are pilgrimages.

    or:

    • The count of months at the sight of God are twelve, four of them are in pilgrim’s clothes.

    Either rendition is patently untenable.

    The full text of 9:36 says:

    Inna ‘inda-tul shuh-ri ‘indal-lah hisna ‘a-sharor shah-ran fi-kitabil-lah yauma qorlaqas samawa-til ardht min-ha arba’atun Hurumun. Zalikal deen nul-qoyim. Fala tudht-limu fi-hin-na anfusakum wa-qorlitu musyrikin-na kaf-fatan kama yu-qotilunakum kaf-fatan. Wa’-lamu an-nal-lah ma’al mut-taqin.

    The count of months according to God are twelve, as decreed in God’s Scripture since the day He created the Heavens and the Earth, four of them are restricted. This is the perfect deen. Therefore you must not wrong yourself in them, and you may fight the idol-worshippers (mushrikeen) each time they fight you. And you should know God is with the righteous.

    By virtue of 9:36 where the word Hurumun appears it is said that it means pilgrimage or in the pilgrim’s garb and that the pilgrimage has to be performed for four months and in pilgrim garb. This is where we see the absurdity.

    The ludicrous move by the religionists to corrupt 5:2 will astound many readers:

    Ya-aiyuhal-lazi ana-amanu la-tuhilu sha-a’iril-lah

    O you who believe do not violate God’s decrees

    wala-shahrul-harom

    and the Restricted months

    wal – hadya

    and the guidelines

    walal-qolaida

    and the indicators (of restrictions)

    wala-aman-nal baitil-Harama

    and the harmony sanctioned in the system

    yab-taghru fad-lan min rob-bihim warid-wa-nan

    in seeking the grace and pleasure of your Lord

    Wa-iza-Halal-tum fas-dho-dhu

    And when they are permitted for you, then you may hunt

    wala-yaj-riman-nakum shai-an qau-m

    Do not be provoked by the enmity of any race

    an-yasud-dukum anil-mas-jidil-Harami

    who prevent you in upholding the sanctions of the consented decree.

    an-taq-tadu wa-ta’awanu alal-bir-ri wal-taq-wa wala-ta ‘awanu alal-ismi wal-udwan-ni wat-taqul-lah ha-in-nal-lah sadi-dul-‘iqob

    that you may transgress. And co-operate with each other in righteous deeds and piety, and do not co-operate with those committing sin and aggression.

    The message in 5:2 is a continuation of the subject in the previous verse. It is about livestock and the hunting of wildlife. The word hunting (fas-tho-dhu) in this verse is a repeat from 5:1 where two verses complement each other on the same subject.

    People’s comprehension of many words in 5:2 was distorted (as usual, through the priestly application of the concocted Hadith) to indicate a ritual observation of the so-called Haj pilgrimage in Mecca.

    The manipulators of the Arab religion gave a new meaning to the word hadya and the Reading exposes their scheme. The word means guidance. They changed this word to mean an offering, or the sacrificial offering of an animal. The Reading says that assigning food offerings to God is evil:

    They even assigned God a share of the crops and the livestock He has provided for them, by saying, “This is for God.” According to their claim they also say, “This is for our idols.” However, what was assigned to their idols will never reach God, while that assigned to God invariably ended up with their idols. Evil indeed is their Judgement. (6:136)

    Please pay particular attention to this verse. God did not ask them to make the offering or to assign anything to Him. It was they who assigned portions of food and livestock to God and to their idols. God says their Judgement is evil, a very strong word in the Reading.

    It is worth repeating this thought as it concerns the pilgrims who visit their stone idol in Mecca and sacrifice a goat, camel, or other livestock to God during the Haj pilgrimage – the Book of God says:

    The animal sacrifice will never reach Him and they ultimately end up with their (stone) idol. (6:136)

    Animal sacrifice to deities was an Arab practice long before the time of the Last Prophet. The religionists have falsely attributed the origin of animal sacrifice to the prophet Abraham, but their justification thereof is another story.

    Wildlife conservation sabotaged

    It is not surprising to find a chapter about wildlife conservation in a book such as this. Again, a sensible and nurturing injunction in the Reading has been twisted out of all recognition in order to fit the requirements of a pagan cult. This will be of particular interest to those who have undertaken the ritual known as Haj or ‘pilgrimage’.

    I stumbled upon this important subject while compiling verses about food. After reading 5:1 several times over in conjunction with the subsequent verses, I was confronted with a serious problem when I tried to understand how the word ‘restricted’ could be rendered as ‘religious dress’. All the twelve translations in my possession, the lexicons and the concordance say that Hurumun is either the pilgrimage garb, or the state of sanctity during the pilgrimage (ihram).

    The non-Arab Muslims depend on the religionists to explain the religious rituals and other aspects of ‘worship’. For many years I had been aware that there was not a single Arabic ritual that came from the Reading, and that the source for of all these rituals was the so-called Hadith – a vast collation of hearsay and old wives tales falsely attributed to the Prophet. Whilst re-marketing their Arab religion, it seems that the religionists determined to maintain the characteristic of the Arabs’ previous pilgrimage, and they distorted the sense of two verses in the fifth surah of the Reading to support their claims.

    Before looking at the verses in question, we should remind ourselves that – according to the Reading – no other sources are needed in order to understand the important points that it wants to make. No tafsiir, no Hadith1 are necessary. In 39:23, God proclaims the Reading the best Hadith and a consistent Scripture. The Book also states that it is self-explanatory. This, of course, is directly contradicted by the entire Arab religion community of whatever flavor. If we are to take the Reading at its word, we can investigate further.

    God revealed the best narration (Hadith), a Scripture that is consistent. (39:23)

    They never come to you with any example, except We provide you with the truth and the best interpretation (aHsana tafsir). (25:33)

    Hurumun appears in the Reading four times. This word was twisted to mean the silly habit of wearing two pieces of seamless white cloth (for males) as the mandatory garb of pilgrims that the religionists say is the ihram. The two pieces of white cloth are actually remnants of a pagan heritage from the times preceding Rome and Greece when priests and nobles wore pieces of white cloth to signify ‘holiness’ or their station in society (such as the Roman toga).

    The subject in verses 5:1-5 is food. There is absolutely nothing about pilgrimage here.

    The translators do justice to the first part of 5:1. This is generally the case when their personal beliefs are not at stake:

    Ya-aiyu-hal lazi na-amanu aufu-bil ‘uqadi

    O you who believe, you shall fulfil your covenant

    Uhil-lat lakum bahi-matul an-aam

    Permitted for you is the meat of all livestock

    il-laa ma-utla alai-kum

    Except those recited to you

    This is the first part of 5:1 and the subject is about God’s covenant, and the covenant is about food. The rest of the verse says:

    Ghoi-ro mu-hil-lis soii-di

    Do not permit the hunting of game

    Wa-antum-Hurumun

    (usually translated) While you are in pilgrim garb / ihram.

    Herein lays the corruption. Such flagrant misreading of this verse requires an abrupt change of topic within a short space. Such anomalies do not happen anywhere in the Reading.

    The first part of the verse gives us total freedom to consume the meat of all livestock, except those recited to us. The second part specifies consumption of the meats of wildlife under a specific condition: wa-antum Hurumun.

    The words wa-antum mean ‘and when you’ or ‘and that which you’ or ‘while you are’.

    Wa-antum-hurumun means ‘and when you are restricted’.

    Hurumun is a derivative of the root H-r-m or Harama. All derivatives generated from this root word can have different shades, but the essence of the meaning of the word is the same.

    They can mean forbidden, restricted, sanctioned, limited, controlled or constrained but each time different and distinct derivatives are used for them such as Haram, Hurum, Hurumat, Harrama, yuHarrimu, Hurima and muHarram.

    We can discover the meaning of these derivatives by making comparative reference to the contexts in which they appear. This is a simple yet important procedure and we don’t need any long commentaries outside the Qur’anic injunction to understand or provide long commentaries or tafsir2 the meaning of certain words.

    For example, in 3:93 all food was permitted (Halal) to the Children of Israel except what they forbade or constrained (Harrama) themselves before the Torah was revealed.

    Kulluu tha-ami kaana hillan li bani israiila

    All food was permitted for the Israelites

    Illa maa Harrama israa iilu alaa nafsihi

    except what Israel forbade for itself

    min qabli an tunazzila tauraatu

    from before the Torah was revealed

    The Children of Israel forbade/constrained (Harrama) certain foods before the Torah was revealed.

    Therefore, in 5:1 the phrase wa antum Hurumun means while you are restricted.

    In other words, in 5:1 it is we, who must restrict ourselves from hunting. In 5:94 it is said Game hunting is a test for us (the verse will be quoted later). The subject of wild life conservation is now sanctioned by God within the passages of His decrees on matters of food.

    The Reading does not say how long we ought to make the hunting of wild game restricted, but the Reading says it is part of God’s decrees. Therefore it is up to us to decide. If the mountain goats in Afghanistan need five months to breed, then we must refrain from hunting the goats for those five months.

    If the great leatherback turtles carry their eggs for two months and then lay their eggs on one particular night of the full moon in a year in Nicaragua, we must restrict the hunting for, say, three months before that particular full moon. If the deer is almost extinct and needs years to increase its population, then we must not hunt ghoi-ro-soi-di the deer for that number of years. ‘Wa antum Hurumun’ means ‘and that which you are restricted’.

    5:1 stresses strongly not to allow hunting:

    ghoi-ro     do not
    mu-hil-li   make permissible
    soi-di      game hunting

    The prohibitions of hunting should be enshrined in state law to protect different species of animal. The law of the land must impose the restrictions on hunting at the right time.

    To grasp the meaning of this message, we should pay a visit to the wildlife department in any country to find out why they impose different types of restrictions on hunting various animals during specific months. The deer-hunting season in India may differ from the goat-hunting season in Yemen. There are seasons for different animals. It is we who must decide when to restrict hunting, and we must respect these laws if we fear God.

    This is the true meaning of the message in 5:1. It has nothing to do with wearing a two-piece white cloth dress known as ihram and walking in circles around a cube-shaped stone idol in the centre of a mosque crying out for God to hear us.

    We do not make any of the wildlife meat forbidden (or Haram), but we are not allowed to hunt them during a specific periods.

    If we wish to observe the will of the Lord of the Universe, we are not to violate His decrees on the hunting of wildlife during the restricted months:

    Do not violate God’s decrees (sha’iral-lah), or the restricted months (on hunting), and the guidance (about hunting), or the indicators (of hunting) or the harmony that is sanctioned in the system (aminal-bai-tal-Harama) when seeking the grace and pleasure of God. But when you are permitted (Halal-tum) (after the ban is lifted), you may hunt. Do not be provoked by the enmity of those who prevent you in observing the sanctions of the consented decree (anil-mas-jidil-Harami) that you may transgress. And co-operate with each other in righteous deeds and piety, and do not co-operate with those committing sins and aggression. (5:2)

    We are to co-operate with the lawmakers to protect the wildlife and by doing so we demonstrate our observation to the sanctions prescribed by God in His system. We must not co-operate with illegal hunters. However, if we kill wildlife during the restricted months (shahrul-Harrama) on purpose, the food is still permitted for us to eat, but we pay a fine.

    O you who believe, do not kill wildlife when you are restricted (Hurumun). If anyone kills on purpose, he shall expatiate with an equivalent livestock to be judged by two equitable persons from among you to point out the maturity of the ‘ankles’ (ka’bati). Or expiation by feeding the poor or impose a self-discipline3 (siyaman) so that he regrets the consequences of his actions. God has pardoned his previous offences. Whoever reverts to his offence, God will avenge it from him. God is Almighty, Avenger. (5:95).

    The right meaning of the word Hurumun can be verified from other verses of the Reading. For example, in 9:36 it is impossible to change the meaning of this word to none other than restricted.

    Surely the count of months according to God is twelve months in God’s reckoning (fil-kitaabi-llaah) since they day He created the heavens and the earth. Of these, four are restricted (ar ba’atun Hurumun). That is the upright way of life (deen-nul qayyimu). (9:36)

    The word arba’atum Hurumun means that there are restrictions on four of the months.

    The four restricted months refer to the cooling-off period after a declaration is announced to the idol-worshippers that God and His messenger disown them for their idol-worshipping practices. The day the announcement is made is known as the day of the Big Challenge or Haji akbar. In 9:1-4, the idol-worshippers and the non-believers are given four months to ‘roam the earth’ to decide their position on the deen.

    Today, more than a billion people on earth believe they must make themselves ‘holy’ for a few days. Each year, several million of them don indecent two-piece suits which they have named ihram and walk in circles around a cubical stone idol. And this when all God wanted them to do was to observe the sanctions in the system of not hunting the wildlife during restricted periods.

    Just a slight twist to one simple word like this can cause disaster to a person’s life in this world and the Hereafter.

    The majority of ‘Muslims’ could not care less about observing the sanctions protecting wildlife, however. The religionists have generally succeeded in deflecting them from beneficial actions related to wildlife conservation and misled them towards jumping up and down in front of an empty stone box. Somebody, somewhere, must be having a really good laugh.

    God created all living creatures on earth, and mankind is expected to co-exist with them in perfect harmony:

    Wa-mamin dab-batin fil-ardi wala-thor ‘iri yathi-ru bijana-haihi il-laa um-matin amshalakum (6:38)

    Any creature on earth including the birds that fly with their wings are nations like you. (6:38)

    Humans are not allowed to kill at random. Killing is allowed only when justified:

    Wala-taq-tulu nafsal-lati Haramal-lah il-la-bil-haq (17:33)

    You shall not kill the life, it is forbidden by God except in truth. (17:33)

    The presence of other living creatures is part of God’s creation. Humans cannot simply go around killing and destroying anything they like.

    God has created livestock as a provision for mankind. Killing livestock for food is justified according to need. God also allows mankind to enjoy the meat of wildlife. Therefore killing animals is justified subject to certain conditions.

    There are two kinds of wildlife: that in water and that on land. We do not have to impose any restrictions to protect the water game but we must impose some restrictions to protect the wildlife on land. For as long as we observe the restrictions that, for us, is the state of Hurumun. 5:96 says:

    uhil-laa lakum soi-dul bah-ri

    Permitted for you (uhil-la-lakum) is the hunting of water game (soi-dul bah-ri)

    wathor-‘amuhu mata-‘al-lakum walis-syai-roti

    Eat from them as provision, for you and those who are travelling

    Wa-hur-rima alaikum soi-dul bar-ri ma’dumtum huruman

    And prohibited (Hurrima) upon you is the hunting of game on land for as long as (mu’dumtum) you restrict them (Huruman).

    wat-taqul-lah hal-lazi ilaihi taq-syarun.

    You shall observe God, to Whom you will be gathered.

    In 5:96, we are permitted to eat game from the sea (baHri) but as for the game from the land (baRri) hunting is forbidden for as long as (mu’dumtum) we make their hunting restricted (Huruman).

    We can see that the corruption by the innovators of the Arab religion is exposed again. Here, both the words Hurrima and Hurumun are found. Both come from the same root H-r-m or Haram.

    They say that Hurrima in the first part of the sentence means prohibited but Hurumun in the latter part of the same sentence means a state of sacredness. They claim it means the ihram – the two piece white cloth worn during the act of walking around a cubical stone idol at the centre of their mosque. As we have seen, these verses have nothing to do with a pilgrimage of any kind.

    The killing of wildlife is done everywhere. Such activity is called game-hunting. The Reading calls upon hunters to exercise self discipline by not killing wildlife out of season:

    Ya-aiyuhal-lazi na-amanu la-yub-luwa-nakumul-lah bi-shai’ain minal-soi-di tana-luhu ai-diyakum wa-rimahukum li-yak-lamal-lah man-yu-ghor-fuhu bil-ghaib. Fa-manikh-tada ba’da zalika falahu azaban alim (5:94)

    O you who believe, God may test you through game-hunting within the reach of your hands and means. God wants to ensure those among you who fear Him (while He is) unseen. Anyone who transgresses after this has deserved painful retribution. (5:94)

    The majority of civilised governments impose laws to protect wildlife. They do not know they are preserving the harmony of the sanctions in God’s system (or the baytil-Harama). For them, it is simply a matter of good sense. They have studied the environment and life patterns in the animal kingdom and have realised that it is their obligation to protect living creatures – if only out of self-interest. As far as the Reading is concerned, such a perception is an act of righteousness.

    Without doubt, wa-antum Hurumun does not mean during pilgrimage, neither does it signify the two piece pilgrim’s clothes which they call the ihram4. Moreover, the word ihram is nowhere found in the Reading.

    We must realise the beauty of the composition of the Reading. In most cases, a subject is detailed in sequential verses and then it is mentioned elsewhere. The prohibitions on food detailed in the Reading are part of the sanctions in the system (baytal-Harami) to be observed by those who consented themselves to what was sanctioned.

    The details of the prohibition are expanded in 5:1-5. In 5:3 in the midst of detailing the food God says:

    Today, I have perfected the deen for you, and completed My favour upon you. And decreed Islam as the deen. (5:3)

    God’s prescribed way of life is perfected by the revelation pertaining to details of the restriction on food. A true person who is at peace must not consent themselves to any restrictions beyond the limits set by God. The verse, however, ends with an exception:

    However, if one is forced to eat any of these without malice, then God is Forgiver, Merciful.

    The same topic continues in the next two verses before a new subject is dealt with. The subject of food is repeated in eight straight verses (6:141-150) to corroborate the restrictions mentioned in the earlier chapters. The final part is mentioned again in eight straight verses (16:112-119).

    As a matter of interest, the composition of the Reading is such that any isolated subject is always revealed in a verse of its own. Never are two unrelated subjects touched upon in the same verse.


    1 Hadith: are tales about the Prophet from various unverifiable sources.

    2 Tafsir is long commentaries to explain the Qur’an based on tradition and tales found in the various hadith books written by so-called learned people. It is equivalent to the Jewish Tosefta a compilation of traditions and sayings closely related to the Misnah, deriving from many authorities represented in it.

    3 The Arabic word Siyaman is traditionally translated as fasting. There is no mention about the duration period for the fast. Hence, it is logical to say the meaning is to discipline oneself from hunting until the animals are matured. It is not about fasting from eating or drinking.

    4 A man’s pilgrimage is nullified if he wears anything under the ihram clothing. Imagine the heat and I have to struggle applying creams in between my thighs.


    Related posts:

    Arab Tales about the present Ka’aba

    Perhaps in order to foster their many pagan associations, the religionists gave the square stone structure that they call the ka’aba a history of its own. The Qur’an’s mentioning of the word ka’aba relates only to the washing of one’s ankles in 5:6, and in 5:95 to the restriction of hunting young animals. Clearly, given the prevalent tradition-based interpretation of 5:95 to mean the stone building at Mecca, this elucidation of the text based on itself is going to come as a bit of a shock. Nevertheless, the subject it deals with is the conservation of wildlife stocks. Anyone who kills wildlife on purpose during the restricted period must pay a fine.

    The key fact here is that a hunter can distinguish the maturity of animals by observing their movements before deciding whether to shoot. Animal conservation is part of God’s decrees as we shall see, and people are to uphold the decree not to hunt the animals during the restricted months. The ankles show both the way the animal moves when it is alive (and provide conclusive data when it is dead) and the state of maturity of the animal. This very important piece of information is found at 5:2 and repeated in 5:97. The word ka’abata simply means ankle. More is given on this in chapter eleven.

    However, to return to the fictions of the Arab religion: according to their own traditions some mullahs (gurus) believe that the ka’aba was built by angels (a myth plagiarised from the Bible), whereas other mullahs say the Ka’aba was built by Adam (common conjectures in the Arab religion), destroyed in the flood of Noah, and rebuilt by Abraham and his son Ishmael. The religionists claim that Abraham’s association with the stone idol in Mecca dates from the pre-Qur’anic period. According to their own tales, it remained a pagan pantheon until Muhammad destroyed all the images it housed except the black stone.

    By their own testimony the temple has been subject not only to periodic flooding, but because of the use of lamps in the shrine, to fire as well. In the course of its long history it has been damaged and destroyed by flood and fire scores of times, and has often had to be rebuilt from its foundations up. Many alterations to its shape and size were made centuries before and after Muhammad. This is what the mullahs say. No story of any related sort is mentioned in the Reading.

    Since the Reading denounces all kinds of physical rituals and worship, the idea of ‘God’s house’ and the cherishing of a black stone in Mecca are clearly fabrications by the religionists. An illuminating comparison can be made between the present-day pilgrimages at the square rock structure with the apparently older religion of Hinduism. Hinduism has travelled from India to many countries. Its influence can be found as far as Bali in Indonesia. Arabia was considered India’s immediate neighbour (requiring only a relatively short journey across the Arabian Sea). There was a claim by the Hindus that the present day Arab religion has many things in common with them. Among other things they say:

    • As the pilgrim proceeds towards Mecca he is asked to shave his head and to don special sacred attire that consists of two seamless sheets of white cloth. One is to be worn round the waist and the other over the shoulders. Both these rites are remnants of the old Vedic practice of entering Hindu temples clean and wearing seamless white sheets.

    • Muslim pilgrims visiting the Ka’aba go around it seven times anti clockwise. In no other mosque does such circumambulation prevail. Hindus invariably circumambulate their deities anti clockwise. This is another indication that the Ka’aba shrine is a pre-Qur’anic Indian Shivan temple where the Hindu practice of circumambulation is still meticulously observed.

    • Recital of the namaz five times a day is similar to the Hindu Vedic injunction of Panchmahayagna (five daily worship – Panch-Maha-Yagna) which is part of the daily Vedic ritual prescribed for all individuals.

    Even without the Hindus claim it is an undeniable fact that the present day pilgrimage observed by the Arabs is the same ancient pagan religious practice focusing on stone and rocks in Mecca, Arafat and Mina. It lasts ten days and is hedged by many taboos of the pagan faith most of which have been retained until today. The rituals and exclamatory formulas as well as the ceremonies observed at the various locations signifying the ‘station‘, can be traced back to pre-Qur’anic times. Before entering the shrine pilgrims must be in a state of sanctity by donning the two seamless sheets of white cloth ihram, the pilgrims announce their readiness to the lord of the cube house. This is called the talbiya. It is demonstrated by the cry of the ihlal an ancient formula called the laa-baik followed by the rituals below:

    • Circumambulate (tawaf) the square rock structure anti clockwise seven times.

    • Each circuit the pilgrims must kiss the oval ‘Black Stone’ (Hajar Aswat) (some with flying kisses).

    • Upon completion of the seven rounds the pilgrims then perform the prayer body movements behind a gilded cage a few meters away from the stone house.

    • And then proceed to another location within the mosque precinct to perform the sa’ei Here the pilgrims have to run to and from two rock outcroppings seven times.

    • On the sixth day devotees travel to another location a few kilometres away called Arafat (another rock mountain). The wukuf, which is actually a remnant of pagan ritual of worshipping the sun is observed by pilgrims at this place by standing from midday to sunset. The pagan rite of standing is an essential part of the pilgrimage.

    • On the setting of the sun at Arafat the pilgrims will rush (another form of ritual call ifada) to Muzalifah an open area three miles away from Mina. The majority of the non-Arabs do not notice another rock tower in the vicinity that is regarded as sacred by the religionists. They follow blindly the ancient pagan ritual by lighting a fire and keep vigil through the night, raising a great shout from time to time like the old Red Indian warriors in the movies. This happens until today.

    • The concluding rite of the pilgrimage takes place on the tenth day in the valley of Mina. This is actually an ancient sacrificial site about half way back to Mecca. Here pilgrims will start throwing stones at some stone pillars conceiving mentally these stone pillars are the devils. This rite signifies the end of the state of sanctity and they can now return to normal life.

    • The climax to the proceeding is the livestock sacrifice. This is a custom of the ancient Arabs performing animal sacrifice at a granite block on the slope of Mount Thabir, a place falsely claimed as the spot of Abraham’s intended offering-up of his son. (The Reading condemns animal sacrifice 6:136)

    • The point of convergence of animal sacrifices is the blood not the meat. The three-day period from the eleventh to the thirteenth day, following the end of the pilgrimage is called ‘tashrik’ literally means ‘associating’ the ‘dry blood’. The drying of the blood signifies that their god has consecrated their pilgrimage for the year.

    Words like ihram, talbiya, ihlal, laa-baik, hajar aswat, sa-ei, wukuf and ifada are not found anywhere in the Reading. These are terms used by the pagan Arabs from the pre-Qur’anic period that has crept into Islam. In 22:26 God told Abraham he should la-tushrik or NOT to associate the Supreme God with anything, but the religionists say they must associate (tashrik) God with animal blood.

    According to the Reading, Muhammad condemned all forms of idolatry. Therefore, performing rituals around a temple or devoting oneself to any form of rocks or stone was never part of the peacefulness propagated by him. The religionists mischievously portrayed the Last Prophet kissing the black stone. The religionists believe that people are able to communicate with the black stone. They say Caliph Omar whispered to the black stone, “I know you are nothing but a stone that neither can harm nor help.….. If I have not seen the Messenger of Allah kiss you, I would never kiss you myself.” This is meant to imply that the Last Prophet also kissed the black stone. By this and many other methods, the religionists attributed stupidity and idolatry to the Last Prophet.

    The way of life promoted by Abraham as preached by the Last Prophet was to call the people to believe in One God, the Hereafter, and to work righteousness. This is the sine qua non of the prescribed way of life. Muhammad came to change the time-honoured elements of native paganism: stone worship and idolatry. He undermined the foundations of the original Arabic paganism and did not make any concession or compromise. He was the first messenger to warn the Arabs. They knew nothing about the monotheistic commitment sanctioned by God in His system pioneered by Abraham and Ishmael. Although the Reading does not go into the details of the idol-worship of the Arab tribes, it confirms the ignorance of the Arab race at that time and that of their forefathers.

    A revelation from the Almighty, Most Merciful, to warn a race whose forefathers were not warned before, and they are unaware. Indeed it is truly said (haq-qul-khau-lu) that the majority of them will not believe. (36:4-6)

    In no uncertain terms this verse indicates that the Arab community around the Last Prophet was a pagan society following their forefathers’ religion. It also says the majority of them (Arabs) will never believe the Reading after it had been revealed to the Messenger. Such an amazing statement is consistent with the statement in 9:97: that the Arabs were staunch in disbelief and hypocrisy.

    The biography of the Last Prophet according to the Reading reveals that the Arabs rejected him soon after he recited the Qur’an to them. The Arabs refused to accept the Reading. They went as far as to say that the Reading was a fabricated falsehood. Instead, they accused the Prophet of trying to divert them from the idols served by their forefathers.

    When Our revelations were recited to them they say, “This is a man who wants to divert you from what was served by our forefathers.” They also say, “This is fabricated falsehood.” (34:43)

    Today, we observe the religionists praising, cherishing and honouring the very man they treated with such contempt at the time when he called them to demolish their forefathers’ stone idols. Contrary to the belief of those who idolise their messenger, the Last Prophet was not a popular man among the Arabs. The Arabs were hostile towards him and never acknowledged him en masse as the messenger of God. They despised the man, and they oppressed and banished him from his home. The same man who is glorified today was forced to take refuge in the cave to avoid the threat of death at their hands.

    This is what is revealed of the life of the Last Prophet in the Reading. The Reading does not mention at all anything about the famous Arab tale of his purported migration to a place named Medina. Medina simply means a ‘city’ and is the same word used to refer to the city in Egypt where Moses lived. At one time, amongst all the people around him there was only one other man who believed him.

    When you did not support, God supported him when the non-believers banished him. He was one of the two people in the cave when he said to his companion, “Do not worry, God is with us.” (9:40)

    From the above, it is obvious the Arabs did not support him. Instead, during the peaceful period his people betrayed him by pretending to claim obedience but later plotting against him to change what he actually said to them. According to the Reading, God had appointed for every prophets enemies from among the human devils and jinn devils who invent and narrate fancy words in order to deceive the people (6:112). Thus, it becomes a system in God’s deen.

    And they claim obedience. Thus, as soon as they move away from you – as of by a system (min-a’in-di-ka-Bay-yaa-ta) a group from among them say things that were not narrated to them. And God records whatever they had systematically (maa-yu-Bayitu-naa) invented. Therefore turn away from them and put your trust in God. God suffices as trustee. (4:81)

    On the death of the Last Prophet, the pagan Arabs did not adhere to the peacefulness propagated by him. Instead, the black stone was reinstated as the central object of worship. They withdrew from the true Islam, abandoned the Reading, and then reanimated their ancestral faith focusing on stone idols. They then deceitfully gave Muhammad a prominent place in their forefather’s religion. Muhammad became a victim of their surreptitious designs. They simply worked him into a makeover of the previous cult.

    The cornerstone of the Arab religion today is a slavish reliance on what is camouflaged as the custom (sunna) of the Prophet1. The term sunna was commonly used by the primitive Arabs to describe ancestral usage or model patterns of behaviour established by the forefathers of the tribe. They also introduced the consensus (ijma2) of the tribal assembly, which eventually embodied the beliefs and practices of the whole community.

    The information incorporating these former principles and practices were falsely attributed to the Last Prophet along with the claim that they were divinely inspired to him. This ragbag of hearsay was then handed down from generation to generation as described above and now goes by the name of the Hadith of the Prophet. This catalogue of, frankly, fantastic and irrational myth forms the source of (and justification for) the widespread intolerance, fanaticism, terrorism, and extremism now attributed to this man of God. It also is the determining factor in the equally bigoted and pernicious meanings that the ‘scholars’ derive from the Reading (and upon whose pronouncements all popular translations of the Qur’an are based). The Reading anticipates this state of affairs:

    God revealed the best message (ahsanal-hadis-thsi) in a form of a scripture that is consistent repeating itself. The skins of those who revered their Lord shudder from them and then the skins and their hearts soften towards remembering God. That (best message) is God’s guidance. He guides whomever He wills with it. But the one who is misguided by God will not be able to find any guidance. (39:23)

    These are God’s revelation that we recite to you with the truth; which other stories (Hadis-thseen) besides God and His revelations do they believe? Woe to every inventor, the guilty. He hears God’s revelation recited to him, and then insists on his own way arrogantly, as if he never heard them. Promise him a painful retribution. (45:6-8)

    The Creator who revealed the Reading did not leave any room for error. Obviously He knew in advance about His enemies who will invent false Hadith after the Reading was revealed. Like all previous messengers, the Last Prophet’s duty was to deliver God’s message. He had no authority to co-author the message. His job was restricted to delivering God’s message, committing himself to live by it and to conducting his daily life in accordance with it. His duty was to remind the people, call them to God and then take the challenge in promoting God’s consented decrees that had been revealed to him in written form in the Reading. He was warned in the strongest terms not to interfere with the message or utter any personal opinion in the name of God as far as the revelation was concerned.

    If he ever made up any utterances and attributed them to Us, We would hold him by his right hand and cut his artery. None of you can protect him. (69:44-47)

    Contrary to popular belief, the Last Prophet was forbidden from providing any supplementary guidance to the Reading. But the religionists claim that they have in their possession thousands of utterances of the Prophet, utterances, which represent a catalogue of barbaric and pagan laws. For example, this body of extra-Qur’anic literature includes detailed instruction on all the accoutrement any self-respecting ‘religion’ will need:

    • the observance of ritual prayers

    • diverse forms of worship

    • pilgrimages

    • animal sacrifices

    • illogical and unfair punishments (e.g. stoning to death for adultery)

    • physical mutilation (e.g. male and female circumcision)

    • detailed instruction on the minutia of what constitutes the personal hygiene of the righteous

    • conduct of rituals to cure sickness

    • details of death rites and burials

    • restriction of women’s value and freedom (beginning with the mandatory covering of women’s heads and ending with their practical isolation from society)

    Of course there is much, much more. But as all rational, intelligent seekers of ultimate truth will be glad to hear, not one of these teachings is to be found in the Reading.

    Even the religionists agree there are no details of the ritual prayer – the first pillar of their faith – in the Reading. It seems that God somehow forgot to describe the kingpin of their religion in the Reading. This was quite some oversight on His part which they argue is why we need to give our consent to their priests’ interpretation of a hotchpotch of thousands of old wives’ tales: for how else are they going to know how to pray?


    1 Non-Muslims may not realise quite how the so-called sunna (or ‘example’) of the prophet is used to dictate the pattern of life within ‘Islam’ – no matter how illogical, inappropriate or un-Qur’anic any given ‘example’ may happen to be.

    2 Ijma is equivalent to the Jewish Halakhah a consensus of rabbis’ thought of how life should be lived, society should be organized and God should be served.