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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    The religionists fulfil the Devil’s promise

    The enormous corruption of God’s words in the Reading by the religionists only confirms that they have fulfilled the Devil’s wishes. According to the Reading the Devil made a promise to God:

    Qola fabima a’waitani la-aq’udan-na lahum siro-thokal mustaqim (7:16)

    He (the Devil) said, since You confirmed that I have strayed, I will try to mislead all of them from your straight path. (7:16)

    9:97 says, ‘the Arabs are staunchest in disbelief and hypocrisy’. God has revealed the indisputable fact about the Arabs. What can I say? Who else can make an ankle into God’s house and get millions of people to worship it?

    They have now succumbed to the Devil’s evil design, which is found in 7:16 where he says to God, ‘Since you have confirmed that I have strayed, I will try to mislead all of them from your straight path’.

    The Arabs are staunchest in disbelief and hypocrisy and more likely to be ignorant of God’s limit as revealed to His messenger. (9:97)

    Among the Arabs around you there are hypocrites, they are from the city-dwellers. And they are very staunch in their hypocrisy. (9:101)

    They have successfully misled billions of people from the path of God. We have no reason to believe otherwise. The Arabs referred to here are not the Arab nomads or Arab Bedouin as the urban Arabs would have us believe when confronted with the uncomfortable fact of these verses. Bedouin Arabs have never lived in cities. But the Arabs1 in general have had tremendous impact on the affect of the Reading in the world.


    1 Every shackled mind including the so-called scholars in the Arab religion refuse to believe this verse refers to the urban Arabs. All of them ignore the word in 33:20 badunaa-fil-a’robi which refers to Bedouin Arabs or the nomads.

    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 sanctions on food

    The restrictions on the consumption of food are prescribed in the following verse:

    Hur-rimat alaikumul mai-tahu wal dam-maa walah-mul khin-ziri wa-ma-uhil-la li-ghyoi-ril-lah bihi. Wal-mun-‘haani-qotu wal mutarad-diyatu wal-nathee-hatu wamaa-akalas sa-buhu il-la ma-zakai-tum wa-ma-zubiha ‘alan nusubi wa-antas-taksimu bil-azlam (5:3)

    Prohibited to you the carrion, blood, the decaying meat, and that over which any name other than God’s has been pronounced. The animal that was strangled to death, and the animal that was struck dead by an object, and the animal that died by falling from a height, the animal that was gored to death, and animals partially eaten by beasts unless you rescued them alive. And those sacrificed to idols and those distributed by lots. All these are wicked. (5:3)

    This subject (about food) follows on from 5:1 that allows the conditional consumption of wildlife meat.

    In 5:2, the emphasis is on the need for strict observation of God’s decrees sanctioned in the system followed by the prescription of the limits or the parameters of those restrictions sanctioned in the consented decree with regard to food.

    However, in the middle of 5:3 it says:

    Today, the disbelievers have despaired regarding your way of life (deen-nakum). Do not fear them, but fear Me instead. Today, I have perfected your way of life (deen-nakum) for you and completed My favours upon you decreed Islam as the way of life (deen-nan).

    In other words, with the limitations on food, the system is complete.

    His servants must not impose any other restrictions to complicate matters.

    People are reminded to be careful. The Devil will try to mislead us with additional prohibitions. All food (apart from that specifically prohibited) is allowed as long as it is good: The easiest way for the Devil recruits to deceive a man or woman is to make them obey a simple dietary restriction. For example, God designed some animals to be domesticated as provisions to mankind – this is His mercy and blessing. The same species of animals are also found in the wild. But the u’lemas and priests of certain religion tell their followers not to kill all living creatures including livestock. Hence, we see vegetarians all over the place.

    Those who consented themselves to these invented restrictions are termed as idol worshipers simply because; they reject God’s blessings, His creations and the good things that He has provided for them. Some would say – vegetarians are defying the law of nature.

    Fakulu mim-ma roza-qor-kumul-lah hala-lan thoyiban waskuru ni’matal-lah ainkuntum aiyahu ta’budun (16:114)

    Therefore eat what was provided by God, permissible and good. Be appreciative of God’s blessing upon you if you are serving Him. (16:114)

    If someone says there are more categories of prohibited food other than which has been detailed in the Reading, then they have attributed lies to God.

    Wala-taqulu lima tasifu al-sinatukumul kaziba haza Halalun wa-haza Haramun litaftaru alal-lahi kaziba in-nal-lazi yaftaruna alal-lahil kaziba la-yuf-lihun (16:116)

    And do not say lies, “This is Halal (permitted) and this is Haram (forbidden),” inventing lies about God. Surely those who invent lies about God will not succeed. (16:116)

    This verse clearly says that those who impose restrictions beyond that which God has decreed are lying. No religion can observe the limits sanctioned by God in 5:3 including the Arab religion.


    Food is the common prohibitions imposed by all religions. Obeying any restrictions beyond what was sanctioned by God is idol-worship.

    More corruption

    Besides the corruption of the word Hurumun in 5:1, the enemies of God and the enemies of the Messenger corrupted a further six words in 5:2 to deceive the Muslims into joining them in visiting and worshipping their idols.

    They have twisted the following words:

    • hadya has become sacrificial offerings. The Muslims are actually carrying the torch of the Arab pagans in assigning food to the stone idols.
    • qola-ida has become the garlands marking the animals. There is no logical purpose in God telling His servants ‘Do not violate the garlands marking the animals’. Yet the religionists are not even true to their own corruptions, for until today none of the animals sacrificed in Mina every year is garlanded!

      The verse simply says do not violate the guideline hadya and the qola-ida (indicators) laying out the restrictions imposed on the hunting of wild game. If the law of the land says do not hunt the mountain goats during the breeding season and notices (indicators) are put up to that effect, don’t do it. It is that simple.

      According to 5:94, the hunting of game can be a test for mankind. Those who observe God will hunt the game only during specific period or at the time the animals are matured. Surely, it does not mean putting garlands around the necks of cows and goats. Putting a wreath or garland around a goat, camel, cow, or any livestock to signify its holiness is a characteristic of certain ‘religions’, but it has no place in the Islam revealed by God.

      • They twisted wala-aminal baytal-Harama to become do not violate those who are visiting the sacred house. Both counts are pure blasphemy as far as the Reading is concerned: both garlanding the animals and making a rock structure sacred. The message in the verse is very clear do not violate the harmony sanctioned in the system when seeking God’s grace and pleasure.
      • The word waiza-Halal-tum fas-tho-du has also been manipulated.

        Perhaps in the whole of the Reading , this is the easiest word to understand, even for the non-Arabs.

        waiza        and when
        Halal-tum    it is permitted (Halal) foryou
        fas-tho-du   then you may hunt

        Any ten year old Muslim child will understand the word Halal. Their parents train them to eat only Halal food. The opposite of Halal is Haram. One is permitted and the other is not. This straightforward sentence is deliberately translated as: and when you have completed your pilgrimage, then you may hunt. How they reached such a mischievous misrepresentation is left to the imagination of the reader.

        Wildlife conservation has no place in the Arab religion. The religionists invented the Arabic calendar, which cannot even determine the four seasons in a year. Although they kept the twelve months, winter can happen in any of the twelve months because their calendar moves and is not fixed to the seasons. Their calendar cannot permanently assign accurately a specific time period in every twelve months to restrict hunting as decreed by God. By the same token, their spurious pilgrimage season varies from year to year.

        To aggravate the matter they distort the word masjidil-Harami. They deceived the people by their rendition of 5:2 as ‘Do not be provoked by the enmity of those who prevent you from going to the sacred mosque’. According to the Reading, there was no such thing as a sacred mosque. The fairy tales in the Arab religion also do not talk about a sacred mosque before the time of the Last Prophet. There was none – period. The religionists were not concerned about any mosque before the Reading was revealed. All their history centres on how they should preserve and promote the Black Stone.

        The word masjidil-Harami can easily be understood by reading the context of the message. It says, ‘Do not be provoked by the enmity of those who prevent you from observing the sanctioned consented decrees.’ The early part of the message simply tells us not to violate God’s decrees regarding the restricted months, the guidelines, and the indicators of hunting restrictions. In other words, discipline ourselves when hunting animals. The word Masjidil-Harami simply means we are to observe the consented sanctions. We are simply to ignore the enemies who refuse to observe the restrictions when they call us to hunt the animals during the restricted months.

        Guidance becomes animal offerings’

        The word hadya in 5:2 refers to guide, show, lead or point out. The root word hada means guide, and hudan is the guidance. The religionists did not expect that their mutilation of simple Arabic words in the Reading would eventually be uncovered. The word Hadya appears in the Reading many times. The word hadiiya in 7:186 and 25:31 shows that its meaning is guide.

        Man-yud-lilil-lah fala hadi-ya lahu wayazaru-hum fi-dhog-yanihim ya’mahun (7:186)
        Whoever goes astray, God will not guide him (hadi-ya lahu). And He will allow him to wander aimlessly. (7:186)

        Wakazalika ja’alna likul-linabiayan ‘aduwon minal-mujrimin wakafabirob-bika hadiiyan mahjur’. (25:31)
        We thus appoint for every prophet enemies from among the criminals. Your Lord suffices as guide (hadiiyan) and helper. (25:31)

        But when this same word – hadya – appears in 5:2, 2:196 and other verses, the religionists twist the word to mean sacrificial offering of animals as a religious rite in their Arab religion.

        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.