IMAMS SHARE THE BIG RESPONSIBILITY FOR EXTREMIST IDEOLOGY:
THEY CAN’T REDUCE IT OR INCREASE IT
WHAT THEY WILL CHOOSE?
“And (remember) when the Lord of Ibrahim tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), ‘Verily, I am going to make you an Imam’. [Ibrahim) said, ‘And of my offspring (to make Imams?'(Allah) said, ‘My Covenant (of Imamat) includes not the Zalimun (wrongdoers)”(2:124—Albaqarah:124,The Noble Qur’an)
وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِي قَالَ لاَ يَنَالُ عَهْدِي الظَّالِمِينَ Al Baqarah:124
The concept of Imam in Islamic Religion must be understood in right way because it has no universal meaning. When people hear the word “Imam” they usually imagine the religious person who formally leads the Islam in practical activities regarding the belief. However, it is very important to make a distinction between Sunni and Shi’a imam because the differences come from the Sunni and Shi’a Islam.
According to Sunni branch of Islam, the imam is an authority who is organizing the formal prayers and everything which could be put under the term of Fard, the obligated religious duty commanded by Allah (SWT). The imam in Sunni Islam is a central role in every mosque but his preaching is some kind of vivid faith so it could be done beside the mosque too. The most important prayer, The Friday jummah prayer is always appointed by the certain imam who also delivers the khutba (sermon). He is standing in the front of believers, lead them on the road of belief, through reciting of the verses from the Noble Qur’an,showing to the people the way they have to act during the prayers. The imam is responsible for many different type of prayers, but also for taraweeh – nightly prayer during the holy month of Ramadan. These religious leaders are the people who are chosen among the best in Islamic knowledge and moral credibility. At least, that is how it should be.
On the other side of Islamic pole, Shi’a imam has bigger role because he is appointed by God so he can’t commit the sin, based on Shi’a context of belief in ismah, so called incorruptible innocence.The imam here is shaping the community through his example of highest religious divine and people are forbidden to question them since they were chosen from God.
The imams are the crucial elements of Ummah nowadays and the core of religious gatherings in Muslim societies. Their role has moved silently from the field of pure theological aspects to the field of pure ideological and political values. They do not stay in the area of their spiritual work, they stepped forward and now they influence the major issues of the system.
The past times were giving as the portrait of imam who is welcoming people in the home of religion, in mosque, teaching them to develop their inner peace and to build healthy family relations The modern times are giving us the army of imams who are considering themselves active in changing the political and ideological structure by their teaching and introducing people into religion.
The current global security situation regarding the rise of terrorism in the Middle East, opened the chapter about the Islamic extremist ideology which seems to be a base for terrorism as itself. It is not the religion which motivates some people to do some very bad things, it is ideology lead by one group of people what inspires another group of people to kill in the name of God. Accusing the whole religion of Islam for extremists minds which have been found among Muslims and for their evil deeds against Muslims and non-Muslims is nothing but the lack of knowledge or even pure ignorance. Why? First of all, theological dimension. Religions are perfect but people aren’t. There is no God who can hate His children but people can love and can hate, it is up to their free will. Second, social dimension: 1, 6 billion Muslims and if we calculate terrorist maths and possible number of 150.000 militants, it is less than 1% of Muslims who could be considered as willing to be a part of the known terrorist agenda. Third but not less important, political:the fact is that Islamic generated terrorism hits Muslims above all others. So basically, terrorism of this kind doesn’t contribute to Islam but rather offering the negative image and destabilize the potential success of Islam in some peaceful ways.
The dark ideological pattern of Islam which is made by extremists and abused in daily vocabulary by them is nothing but a tool for achievement of some political points. The cocktail of so called hybridized Islam manufactured by ISIS-DAESH is often mistaken in social and tabloid media for Islam as a set of real religious values. That is also the result of uncontrolled propaganda when everything is available to be shared but nothing is available to be checked and corrected if it is wrong. The hysterical obsession of the Western World with Islam in last months is visible through the information shared online. It is a fact that the whole Judaeo-Christian part of the world has a problem with the shadow of possible rise of the Caliphate and the implementation of the strict Islamic law- Shari’ah Law. Actually, that is something normal if we keep in mind that religious wars in history between Christianity and Islam have been very bloody for both sides. The books are full of unforgettable stories of clashes among people who believe in God and who worship Allah(SWT). If it is not so tragic for the whole civilization, it would be almost funny to see how human being are failed to understand that they all have and worship only one God but under the different names.
I found so may disrespectful comments about Islam in majority of media. Fear makes wolf bigger than it is really. Identifying terrorism and Islam is not a self-defense, it is a western suicide. Many Muslim people live for years on the West so if we call them extremists we already somehow deny their positions in our societies and make fertile soil for real extremism to be born. Personally, I believe it must be set some standard in debating about Islam without offending it. Every insult of something which is holy for majority of Muslims will cause that some people get more frustrated and more opened to be misused for carrying on the extremism against those who will be labeled as the enemies of their religion. It is not about silence because of fear from revenge, it is about respectful elaborating of the position of Islam nowadays and questioning the religious authorities about it, if we have doubts.
There are “experts” who write about Prophet Mohammad (s.a.v.s.) that he was pedophile, because his wife was 6 or 7 years old. This kind of information is based on lack of knowledge about that period of time back in ancient history.It is a fact that Aisha was promised to Prophet Mohammad(s.a.v.s.) in very early age but most of the historians confirm that marriage was consumed after she reached puberty, when she was about 13 years old. Sadly, the whole world in that primitive ages has in common so called early marriages. King John of England married a 12 years old girl around 1198. That practice was overall and all we should do now is to prevent the cases of pedophilia which occur within our modern countries and now. The problem of child brides is still present. The situation in Yemen is almost becoming the horror for young girls but the cases are recorded among Westerners too. We are aware of minor prostitution and how many of Europeans and Americans are traveling to Thailand, Vietnam and Philippines for simply “weekend sexual fun” with children.
The same “intellectuals” are writing about efforts of Muslims to implement the Shari’ah Law all over the Planet. The Shari’ah Law is definitely one and very important part of Islamic teaching but not many Muslims are happy with that Law either. With the wave of spreading of Islam or in the case of some kind of global Caliphate, the Shari’ah Law would be the part of such a system. That is a true but still there are so many opponents of this Law, even among the Muslims. If we take an example of Lebanon, we would be surprised to know that 38% of Lebanese Muslims doubt that Shari’ah law is a word of God, 29% of them think it should be implemented but majority of Muslims in Lebanon believe it shouldn’t be applied on non-Muslims. Many Muslims trust in the concept of Shari’ah law as itself but they wouldn’t be ready to live under Shari’ah Law so if we think we must come up with the conclusion that having in mind the number of infidels who would oppose the possible rise of Shari’ah law and the Muslims who wouldn’t also accept it, the Shari’ah Law has no big chance on the global level. It has a chance only if it goes with Islamic Empire but it has also its exceptions as the rule of Dhimmi.
The reason for bad positions of women in some Muslim societies shouldn’t be found in Islam as a religion but in patriarchy and male dominant society.We must not forget the terrible conditions under the Talibans for Afghani women. They were suppressed and humiliated, some were stoned and killed.Afghanistan is not the only example of how male run community deals with “bride of devils” as some of self-proclaimed and fake religious authorities used to name them. The majority of men dont like seeing the women being on the top positions and that is not up to Islam. That is up to male feeling of insecurity in the presence of self-confident female. The years and years of gender education have made the male of West being respectful. The same is to be expected in Islamic World. However, some people still do not have interests to enable women the prosperity but there are also many positive cases that women are highly appreciated in professional way in many Muslim countries as well.Prophet Mohammad (s.a.v.s.) said, according to Abu Hurairah:“And you are recommended to treat women with the best … and indeed you are advised to treat women with goodness.” Lets look for a moment the following Bible verse:“An excellent wife who can find? She is far more precious than jewels. The heart of her husband trusts in her, and he will have no lack of gain”(Proverbs 31:10-11) Sadly but 25% of American women are facing up with beating by their husbands during the lifetime. Conclusion? Obviously, people use those moments from religion which they find useful in right moment.
These are some of the main points of struggles between Islam and the rest of the world at this moment. The savagery of the Islamic State, the thousands of refugees and possible illegal immigrants and the escalation of domestic -home grown extremism and terrorism is a solid base for sharing button on social media to do even more damage with fake data than reality as itself.
However, this is an irreversible process. I tried to show here the Western way of seeing Islam so I can try showing the way of growing extremism within Islam, lead by some bad and evil imams, who are in positions to shape and reshape the public sense. I am not addressing the highly educated and moral inspired imams who teach the youth about the positive values and help them to get rid of negative. I am addressing those who are some kind of malign imams in Muslim communities. They used to be highly educated and once upon a time, they were considered as ethic people. What happened in between and how they chose the dark side of the ideology instead of light road of religion it is a question for deep consideration and research?!
Dave Gaubatz. the investigative journalist and counter terrorism officer of the Clarion project of the USA published his article in 2012 about his research regarding the teaching of children in American mosques. He was writing that he visited over 250 Islamic centers and schools throughout the States:” The goal of my research has been to determine what Islamic leaders are teaching the young and innocent Muslim children. The findings are abhorrent, sad, unbelievable and frightening. Most disturbing is the fact our government is keeping this dangerous fact from the American people.Muslim children attending mosques and Islamic schools are being taught to hate America, our government, our military personnel and its non Muslim population. In this article I will identify three significant mosques in America that are leading the way in teaching Muslim children to hate and influencing them to commit violent acts inside our country.Children as young as seven years old are being taught that to assimilate with America is to disrespect and dishonor Islam. They are being taught that our military personnel are the enemies of Islam, and that it is justifiable to kill anyone who dishonors or oppresses the Islamic ideology.During my research I have identified numerous mosques that are teaching young Muslim children to hate America and are leading them to commit future violent acts against our country and innocent people. I would like to focus on three such mosques.”Mr. Gaubatz wrote about Dar Al Hijrah mosque in Falls Church, Virginia and its bookstore Halaco Bookstore provided by Wahhabi materials. It is interesting that main imam of this mosque in the period of 2001-2002 was Anwar al-Awlaki. As this journalist is stating in his article, the most of materials were dealing with violent jihad and Shari’ah Law indoctrination:”One of the DVD’s and books I obtained was by an Islamic scholar Ahmad Sakr. Sakr travels the U.S. visiting Islamic schools and educates them in Sharia law. I have watched one of his videos in which he tells the young children our government is evil and not to follow the laws of our country and Americas government leaders will all go to hell.The material provided by Dar Al Hijrah and their selected Islamic bookstore also was filled with violent jihad. There were manuals informing the readers how to destroy America, and how to kill anyone who oppresses Islam. They are told how to obtain weapons, including weapons of mass destruction. Although all of the above is very disturbing and should (and actually is) against the law, the Muslim leaders of Falls Church are allowed by our government to indoctrinate the Muslim children into future violence against our country.”
The next hateful mosque, based on Dave’s research from the ground, is The Al Farooq mosque in Nashville, Tennessee. He warns that this place is even more disturbing because it approves many sins within the mosque,especially regarding the child marriages. On the third place, we have Taqwa, Brooklyn, New York leaded by Imam Siraj Wahhaj and his teaching is very aggressive:”Those who struggle for Allah, it doesn’t matter what kind of weapons, I’m telling you it doesn’t matter! You don’t need nuclear weapons or even guns! If you have faith in Allah and a knife!! If Allah wants you to win, you will win! Because Allah is the only one who fights. And when his hand is over your hand. whoever is at war against my friends, I declare war on them.” (From a video of a sermon from Sept. 28, 1991 by Sirah Wahhaj called “The Afghanistan Jihad,” given in Toronto, Canada.) This imam was considered as one of the most violent imams ever because his Jummah speeches were full of hatred and call for Shari’ah Law in America.
This Sirah Wahhaj imam type is a new generation type of imam. We will call them violent imams and financed directly by Wahhabi money. An enormous amount of money is delivered around the world with the purpose to build Wahhabi teaching centers, to train imams for this kind of belief. Also to prepare young and mostly uneducated people to adopt the intolerant ideology which could lead one day directly to extremism and terrorism:“Although the Wahhabi curriculum was modified after the 9/11 attacks, it remains backward and intolerant. Freedom House published a report on the revised curriculum, concluding that it ‘continues to propagate an ideology of hate toward the ‘unbeliever,’ which include Christians, Jews, Shiites, Sufis, Sunni Muslims who do not follow Wahhabi doctrine, Hindus, atheists and others.’This is taught not only domestically but also enthusiastically exported abroad.”
Good imams have nothing to do with Wahhabi doctrine and they do not want to deal with Wahhabism at all. They know it is just an ideology and something which Prophet Mohammad(s.a.v.s.) would never agree with. There are also bad imams who are somewhere in between, searching for benefits on one or another side. They are not preaching so openly but their speeches are full of metaphors what could be abused one day for the purposes they will have. The worst are evil imams because they are paid to preach hate and to teach people not about being good in religion but about being bad out of religion. They teach them to kill everyone everywhere who oppose the Teaching and they consider themselves more important than Allah(SWT) who they hide behind. How they can consider themselves as Muslims at all when they do not follow any rule of religion but replace it with their own rules? They call people to stand up against western tyranny and for Shari’ah law and they forget that Sunni Muslims are obligated not to stand up against oppressors if there is any. The rebellion is not acceptable for Sunni Muslims in order to be Sunni Muslims.
This violent ideology is allowed for years back because of some interests on the geopolitical table and it will be tolerated till the moment it doesn’t work for higher goal anymore. Sometimes, I think that these barking imams are like a decor of extremism and a good coverage for really bad things which are happening on daily basis.
The extremist ideology is not a naive problem and it cant be solved over one night but it is also a big question who supports this ideology and why?Who has the interest to tolerate it while the whole normal world if suffering from its consequences?!
It is up to an individual state to follow the virus of extremism on the local ground and to prevent it. It is also very important to not let any extremists on the another side of Judaeo- Christian or secular side of the civilization to rise up and to bring us the final end. Armageddon is another world for the triumph of human stupidity and dark forces. Nothing else. That is why we all need to rise above the limitations and to deal with these problems rationally and not irrationally.These problem come from people not from God, not from Allah.
6 thoughts on “THE ROLE OF IMAMS IN EXTREMIST INDOCTRINATION: GOOD, BAD AND EVIL IMAM”
Very interesting article and well written in a language that ordinary people will understand and enjoy, well done 😀
THE VOODOO PROPHET
Occultism in the family of Mohammed
WHAT WAS THE RELIGION OF ABDUL MUTALEB?
Asaf and Naelah were two Kuhhan, priests of the Jinn-devils. Tradition asserts that the gods transformed them into two stones, because they committed fornication inside the Kaa’bah of Mecca.
The statues of Asaf and Naelah were also placed on the well of Zamzam. Ibn Hisham, who edited the oldest book on the life of Mohammed, says these statues were worshipped at the well of Zamzam. He tells us the worshippers sacrificed their animals to the statues there . This suggests to us that the well of Zamzam was dedicated to the worship of the two priests of the Jinn, which the statues represented. It was Abdul Mutaleb, the grandfather of Mohammed, who dedicated the well of Zamzam to the two venerated Jinn priests and their statues. We draw this conclusion for many reasons.
First, Abdel Mutaleb dug the well of Zamzam.  Second, Abdul Mutaleb was one of the worshippers of the statues of the two Jinn priests. He was so consumed by occult worship that he wanted to sacrifice one of his own sons at the feet of the two statues at Zamzam. That son was Abdullah, the father of Mohammed. When Abdul Mutaleb was at the point of killing Abdullah with his knife, Abdul Mutaleb’s brother rescued the boy. 
The idea of sacrificing one’s son to the Jinn or their representatives, the venerated leaders and priests, is known, not only in Arabia, but also in other parts of the ancient world. Even to this day worshippers in the occult religions sacrifice children to devils. The fact that Abdul Mutaleb chose to sacrifice his son before these two statues reveals that the religion of the Jinn of Arabia was the religion to which he was most attached.
The third reason for concluding that Abdul Mutaleb dedicated the well of Zamzam to the statues of the Jinn priests who were venerated in Mecca is that Abdul Mutaleb showed he had a close relationship with the representatives of the Arabian Jinn religion. Those representatives, or priests, were called Kuhhan, the singular of which is Kahen. Abdul Mutaleb consulted the Kuhhan when he faced a problem. They were his counselors, and he used to travel great distances in order to meet and consult a famous Kahen. When a dispute between the tribe of Quraish and Abdel Mutaleb occurred because of the well of Zamzam, Abdel Mutaleb chose a famous Kahinah of Jinn to rule in the matter. This Kahinah was the one who appointed two dangerous Kuhhan of the Jinn, Satih and Shak’, to be priests of the Jinn after her death.  Al-Halabieh says about these two Kuhhan of the Jinn:
They were the chiefs of the Kuhhan and the ones with knowledge about occultism and the priesthood to the Jinn. 
Ibn Hisham mentions about this Kahinah, “She was the Kahinah of the clan of Saad Hutheim.”  When a dispute arose between Abdel Mutaleb and Beni Kilab, which means the clan of Kilab, Abdel Mutaleb went to a Kahen of the Jinn called Rabiah Bin H’thar al-Asadi to judge the matter.  Consulting the Kuhhan of the Jinn was something that the grandfathers of Mohammed practiced. Hisham, the father of Abdel Mutaleb, was known to consult a main Kahen of the tribe of Khuzaa’h.  Many examples such as these shed light to the affiliation of the family and the ancestors of Mohammed to the religion of Jinn in Arabia.
As if this were not convincing enough, two more considerations prove that Abdul Mutaleb was a leader in the Arabian Jinn religion. When Abdel Mutaleb dedicated his son Abdullah, who became the father of Mohammed, he did it through a Kahinah, a female Kahen, under the instruction of the Jinn to whom she was connected. The biographers of Mohammed, including Ibn Hisham, Mohammed’s most authoritative biographer, tell us that Abdel Mutaleb took Abdullah to a Jinn priestess named Khutbah. She lived in the city of Khaybar located in north central Arabia.  When he visited Khutbah, Abdul Mutaleb expressed his readiness to kill his son if the priestess of Jinn ordered him to do so. It is clear that children born to the followers of occult sects were to be sacrificed to the malignant spirit connected with the medium or priest of the occult community. The spirit may ask that the child be killed as a sacrifice to the devil, or the priests may ask the child’s parents to present dogs or other animals to the malignant spirit as sacrifices. It is clear that, in the case of Abdul Mutaleb, we encounter the same occult phenomenon which is practiced among various occult sects. The spirits of Jinn-devils rule over the destiny of children who are born within the occult community. This was the reason many children were sacrificed to the devil.
We see the dedication of Abdel Mutaleb to the religious system which Khutbah represented. Abdel Mutaleb was ready to obey the decision of the Jinn-devil to whom Khutbah was a medium and a priest, in whatever the Jinn decided for his son. Ibn Hisham reports the answer the Jinn priestess gave to Abdel Mutaleb’s request: “Return to me after one day until the one to whom I am connected comes to me.”  By this she meant the Jinn-devil. The Jinn-devil came to her and told her that camels should be sacrificed instead of Abdullah, who became the father of Mohammed.
To decide the religion of any person, one needs only to look at where he consecrates his children. If he dedicates his children in a church, we know he is a Christian. If he dedicates them in a Jewish synagogue, we can be sure he is a Jew. If he dedicates them in a Sabian temple, then he is member of the Sabian sect. But when he dedicates his children in an occult ceremony by a medium of the order of a Jinn-devil, then he belongs to the occult sect that the medium or priestess represents. That’s his religion. Not far from Mecca, there were many Christian churches, particularly in the city of Najran. There were also many synagogues near Mecca, but Abdul Mutaleb avoided all these and went to dedicate his son through Kahinah, a priestess of the Jinn.
Another thing to consider was his willingness to find a wife for his son Abdullah from among the priestesses of the Jin. He introduced Abdullah to many young Jinn priestesses. On one occasion reported in the book of Halabieh, which contains the life of Mohammed:
When Abdel Mutaleb accompanied his son Abdullah in preparation for marriage, he passed by a Kahinah who was a priestess of Jinn from Tubbalah, a small town in Yemen. The name of the woman was Fatimah, daughter of Mural-Khathmieh الخثعمية. 
Another priestess of Jinn to whom Abdullah was introduced was Ruchieh Bint Naufal رقية. She was also a Kahinah priestess of Jinn. Ibn Hisham, Mohammed’s main biographer, showed that Abdul Mutaleb encountered Ruchieh in the Kaabah, which suggests that she was part of the occult functions that took place in the Kaabah of Mecca. 
Finally, Abdel Mutalib selected a wife for Abdullah. She was Amneh, a niece of Soda Bint Zehra, the main priestess of the Jinn at Mecca. Al-Halabi states that the reason Abdel Mutalb took Amneh as a wife for Abdullah was due to her aunt Soda Bint Zehra.  Abdul wanted to be near the chief priestess and embrace the kind of dedication to the worship of Jinn which she represented.
An important test of the level of someone’s dedication and his attachment to his religious convictions is the partner he has selected for himself or for his son to marry. If he’s satisfied with any female of the sect, we might consider him a normal follower of his own religious system, but if he looks for wives only among women dedicated to his religion he ceases to be a simple follower of his religion, and becomes an activist and a fanatic. He shows that he desires to promote the religion by building a family totally dedicated to it, so that such family may have a leading role in his religious system.
This helps us see the religious affiliations of the man who dug the well of Zamzam, and gives us the purpose for which he dug the well. It was a custom for Arabians to dig a well and dedicate it to the gods they worship and venerate. The fact that Abdul Mutaleb dug the well of Zamzam and erected the two statues of the priest of Jinn, Asaf and Naelah, on the well, is sufficient to convince us of the nature of his religion and the zeal he had to promote it. Because he considered killing his son Abdullah before those two statues, indicates that the Arabian Jinn worship was his main religion and he was fully dedicated to it.
The literature which gives us background to the life of Arabians at the time of Mohammed, mentions the custom of some Arabians to present sacrifices to the Jinn-devils after they dug a well.  The fact that Abdul Mutaleb had erected the two statues of the priests of Jinn on the well of Zamzam, and that he was ready to kill his son at the feet of these statues, indicates that he wanted to bring a sacrifice to the Jinn, and that he dug the well of Zamzam for the express purpose of honoring the worship of the Jinn religion of Arabia.
How ironic it is to connect this occult place with Abraham! Muslims today receive no benefit from traveling so far to drink water from a well like the one at Zamzam. Neither do they benefit from performing rituals from this pagan occult system. Christ is the one who gives the true water of life. He gives the gift of the Holy Spirit and eternal life to each one who accepts Him as personal Savior. Shouldn’t our Muslim friends be among those who follow Christ?
AMNEH, THE MOTHER OF MOHAMMED
Amneh was the niece of Soda Bent Zahreh, the priest of Jinn at Mecca. We saw that the reason Abdel Mutalb took Amneh as a wife for Abdullah was due to her aunt Soda Bint Zehra. 
Mohammed was known to have suffered from trances since his childhood because Amneh, his mother, brought on him a rukhieh, or bewitching.  In the rukhieh a Kahan priest of Jinn brings the spirit of Jinn to a person to whom the Kahen is connected as a medium. Since Amneh was the niece of Soda Bent Zahreh, the priest of Jinn at Mecca. This may explain why she was able to perform occultic ceremonies upon Mohammed, called “rukhieh, when he was very young. Only the Kuhhan of Arabia could perform the right of “rukhieh,” a practice of witchcraft indicating that Mohammed’s mother had joined the ranks of the Kuhhan of Arabia after her aunt had passed away.
Children on whom a “rukhieh” was practiced suffered from many signs such as: falling into trances and having convulsions. Since his childhood, Mohammed suffered from many of these identical symptoms. Halabieh, a biographer of Mohammed, mentioned that Mohammed suffered from convulsions since he was one year old.  Sahih Al Buchari, reports one occasion on which Mohammed fell into a trance while he was a young man before he claimed to have received the Qur’an.  Other Islamic literature, such as Halabieh, states that Mohammed used to go into a coma before he wrote down the Qur’an, which clearly reveals his direct involvement with Kahaneh. When he started receiving the Qu’ran he fell into a coma. 
Anthropologists believe that the priesthood which serves the devil is transmitted from individual to individual in the same family 
When studying occultism in the family of Mohammed, it is important to know what the biographers of Mohammed mention about Abu Taleb, the uncle of Mohammed, who Mohammed went to live with after his grandfather, Abdel Mutaleb, died.
Abu Talebs father had a special zeal for the Jinn Religion of Arabia, leading his son to follow in his footsteps. Abu Taleb’s alligance to the Jinn religion of Arabia is confirmed by his consultation of the soothsayers and diviners. In fact, as son of a leader in the Jinn religion of Arabia, Abu Taleb had very close relationships with: soothsayers, diviners, fortune tellers, and all others who practiced witchcraft; Abu Taleb used to regularly consult with such persons. Ibn Hisham, the most authoritative biographer of Mohammed, mentions that Abu Taleb used to consult a soothsayer by the name of Lahab bin Auhjun bin Kaab لهب بن أحجن بن كعب , from the tribe of Uzd. Ibn Hisham mentions that Abu Taleb used to expose his nephew Mohammed to the advices of Lahab. 
No wonder Mohammed suffered from nightmarish visions in the house of Abu Taleb, and Abu Taleb himself suffered from the influence of the Jinn-devils, experiencing the most dangerous and severe phenomenon, which usually occur in the houses of devil worshipers. Among the worst calamities which befell Abu Taleb was that the Jinn-devils seized his elder son, Taleb, and he no more was found.  This thing that occurred to Taleb is known in the field of demonology: when the devil possesses a person, often such person is subjected to suicidal acts provocted by the devil, such as throwing himself into the fire or into a well of water. The extremely dangerous activities of the devils in the house of Abu Taleb, where Mohammed grew up, is seen in another fact: the other son of Abu Taleb, called Ja’efer, was affected by what the Arabians called “Ain al-Jinn”, which means ” the eye of the Jinn”. The Arabians at the time of Mohammed distinguished the symptoms of severe demon possession, as symptoms caused by the eye of the Jinn negatively effecting the person who suffers from such symptoms. These are the same symptoms which effected Mohammed, mainly: convulsions, trances and comas. The Arabians recognized the trance as an affliction caused by a devil. They called it “affliction through Ain,” or the eye. The eye of the Jinn looked at a person and caused the trance to happen. 
The mother of Ja’efer told Mohammed -after Mohammed claimed to be a prophet-,
“O prophet of Allah, my son Ja’efer is affected by the ‘Ain of Jinn,’ shall we make for him a Rukhieh. Mohammed said: yes.” 
Rukieh was casting a spell on a person affected by a Jinn-devil. The adherents of the Jinn religion of Arabia believed that another Jinn–devil, who is stronger than the one who caused the symptoms of “Ain of Jinn “, is able to expell the Jinn from the body. Mohammed in this case agreed that such sorcery should be done to his cousin Ja’efer. As we will see that Mohammed himself, before his claim to be a prophet, was known to be a Rakhi راقي, the one who practices Rukhieh upon others. From these examples, we can imagine the dangerous occult environment where Mohammed passed his boyhood; he lived in a family where the Jinn-devils dominated and possessed the members, and where the worst imaginable consequences befell them! All of this was due to their relationships with soothsayers, sorcerer, diviners and mediums.
Thus, Mohammed’s close relationship with the Jinn, his episode of Jinn’s disease, and his eventual rise to becoming a Rukhi himself grew out of his family’s deep occultic roots. His occult involvement all began with his mother Amneh casting spells on him as a young child, growing in intensity in the house of Abu Taleb, and continuing up until the time of his claim to prophethood. Even Mohammed’s uncle, Abu Taleb, unfolds the truth in his own poetry that Mohammed had become a Rakhi, a person who casts spells upon others. In fact, Ibn Hisham, the oldest and the most authoritative Islamic biographer of the life of Mohammed, wrote the very famous poem, “Abu Taleb.”, the uncle of Mohammed recited. The leaders of Mecca came to Abu Taleb asking him to give Mohammed to them to be judged by them. Abu Taleb refused, and recited a poem lauding and praising Mohammed. There is a stanza in this poem in which he described Mohammed as “a Rakhi, or conjurer who conjures spells in Harra where he dwells.”  Harra’ is the caves near Mecca where Mohammed used to spend his time before he claimed to have been visited by the angel Gabriel and allegedly entrusted with the role of prophecy.
For Abu Taleb and in the eyes of many Arabians, the witch doctor, or rakhi, was a benevolent occupation because of the Jinn religion’s influence and the reputation that rakhis had for evicting the spirits that caused disease through their own Jinn. Mohammed confirmed that his uncle recited the poetry about him and boasted about its contents. 
Mohammed descended from a long line of occultic worshipers, which considered the casting of spells and sorcery to be a great privilege, and not a curse and an abomination as the Bible calls it. Deuteronomy chapter 18 prohibits that any one consult mediums of Jinn-devils, as the family of Mohammed was deeply involved with, or cast a spell like what Mohammed used to do and encouraged his relatives to do. In fact we read in Deuteronomy 18:10-14:
There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. For whoever does these things is detestable to the LORD; and because of these detestable things the LORD your God will drive them out before you. You shall be blameless before the LORD your God. For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the LORD your God has not allowed you to do so.
KHADIJAH, MOHAMMED’S FIRST WIFE AND HER COUSIN WARAQA
Khadijah, the first wife of Mohammed, came from a family of prominent occult leaders. Among them we mentioned Ruchieh, a Kahineh of Jinn-devils at Mecca. Ruchieh was the sister of Waraqa bin Naufal,  the Ebionite occult priest who was the cousin of Khadijah. Waraqa, was a leading figure in the Ahnaf. He used to make Tahnuf, which meant he spent time in the caves of Harra’, separating himself from the rest of society for months at a time. (Such practices were common among heretics, as we learn from the early Christian fathers. ), and were known among leaders of occult sects. Khadijah used to make Tahnuf at the same caves.
Waraqa was the one who convinced Mohammed to be a prophet. After returning home from the cave of Harra’, where he often went, Mohammed was frightened. He told his wife that a spirit claiming to be Gabriel appeared to him and choked him three times. Mohammed was convinced after this encounter that he had a devil inside him. But Khadijah insisted that Mohammed become a prophet of Allah. It’s interesting to note that when angels appeared in the Bible, they never threatened anyone or imposed the prophetic role upon him.
Khadijah was married to Nabash Bin Zarareh Bin Wakdanنباش بن زرارة بن وقدان, a visionary for the Jinn, before she met Mohammed. The Jinn appeared to Nabash in the form of an old man to give him information . Abu Baker was his most important disciple of Nabash. Abu Baker remained a close friend of Khadijah, eager to obey her when she declared Mohammed was the prophet, instead of her former husband. As a wife of a visionary of Jinn, this gave Khadijah some prestige, because many Arabians consulted Jinn visionaries, and gave them money. This also explains why Khadijah was wealthy. She had caravans which brought goods from Syria to Mecca. After Nabash died, she employed Mohammed in her caravans, then married him, although Mohammed was twenty years younger than she.
After the negative experiences which depressed Mohammed, Khadijah sent him to her cousin, Waraqa, to convince him that Mohammed was called to be a prophet of Allah. Waraqa succeeded in his task and became responsible for most of the Qur’anic verses at the beginning. Waraqa inserted Ebionite doctrines about Jesus in the Qur’an, stating that Jesus was a prophet, and that He was not crucified, but God made someone to resemble Jesus. That one was crucified because the crowd thought he was Jesus. This doctrine was first initiated by Simon, the magician from Samaria, who later founded a heresy which took his name, Simonianism. In reality, Simon created the root for such doctrine, before it was developed by the Gnostics in later times. Here, I present Simon the magician’s idea about Jesus, which Hyppolytus reported in “The Refutation of all heresies”:
Jesus Christ being transformed, and being assimilated to the rulers and powers and angels, came for the restoration (of things). And so (it was that Jesus) appeared as man, when in reality he was not a man. And (so it was) that likewise he suffered, though not actually undergoing suffering, but appearing to the Jews to do so. 
The idea that the people crucified someone whom God made to resemble Jesus was embraced by some heresy-believing groups which were known to have immoral values, such as free sex and connections with occultism. Waraqa belonged to one of these cults.
Waraqa was one of the founders of the group called Ahnaf. In the first narration of the life of Mohammed, written by Ibn Hisham in the 8th century A.D., we read:
The Honafa’, or Ahnaf, was a small group started when four Sabians at Mecca agreed. Those four were Zayd bin Amru bin Nafil, Waraqa bin Naufal, Ubaydullah bin Jahsh, and Uthman Bin al-Huwayrith. 
The four founders of Ahnaf were all related to Mohammed. They were descendants of Loayy, one of Mohammed’s ancestors. Furthermore, Waraqa bin Naufal and Uthman Bin al-Huwayrith were cousins of Khadijah. We know this from Mohammed’s genealogy presented by Ibn Hisham.  Ubaydullah Bin Jahsh was a maternal cousin to Mohammed. Mohammed married his widow, Um Habibeh. All this reveals the close connection between Mohammed and the founders of the group.
This group was unknown outside Mecca, but Umayya bin Abi al-Salt, a maternal cousin of Mohammed, is considered by some to be a member of the group. He lived in the city of Taif. We know many people joined them. They belonged to different religions, and thus had various doctrines. Each religion contained some form of polytheism, paganism and occultism. This makes them the most unlikely group in history to claim that they espoused the faith which Abraham and other prophets in the Old Testament professed and preached. It’s ridiculous that Muslims would believe that this pagan group represented the true and devout faith.
The myths which they believed and incorporated into their poetry were also written into the Qur’an because Mohammed belonged to the group from the time he was a youth. He boasted that he believed in their creed, and he was known to have connections with many members of this group. He was influenced by their teachings, as well as by the immoral concepts and the use of slogans of sex to draw people to them, such as a paradise of free sex. All this reflects Mohammed’s deep affiliation to this group. Mohammed used their ideas. In the Qur’an we encounter some of the same myths.
It was not known if this group called themselves Honafa’ or Ahnaf, or if they were called this by the society as such, but they knew the terminology had a negative meaning and reflected negative behavior. The word hanif means “astrictive, confined, awry, biased and errant.” The Arabic word comes from the verb hanafa which means “to become Astrictive.”  Although the Qur’an would convey a positive meaning to the term hanif today, it was not so at the time of Mohammed. Jawad Ali, the Iraqi scholar I referred to earlier, says,
“The Hanaf is straying from the right way.” Jawad Ali quotes many old Islamic authors who maintained this was the meaning of hanif at the time of Mohammed. According to Jawad Ali, the word also is derived from an Aramaic word that means “atheist, guileful, hypocrite, infidel or perverted.” 
No matter how you look at it, the term hanif was a negative one at the time of Mohammed, as we see it in the Arabic and Aramaic languages. This suggests that since the group’s members were called by this term, not by themselves but by the society in which they lived, is a reflection on their immoral conduct and the perversions in which they participated.
THE IMMORAL REPUTATION OF AHNAF AND ITS IMPACT ON MOHAMMED
Their immoral behavior is seen in their poems, such as the poem composed by Waraqa Bin Naufal, one of the four founders of the group. He boasted of his own experience raping a girl in her home and enjoying sex with her. In his poem he encourages others to enjoy experiences like this.  Waraqa’s immoral ideas left a special impact on Mohammed, who learned under him.
When Waraqa died, the biographers of Mohammed said the “inspiration cooled down or languished.”  Because of this, Mohammed wanted to throw himself many times from a mountain. The narrators are in disagreement about the duration of such period in which he tried to kill himself; some claimed it was forty days, others say it was three years.  It took time before Mohammed found other resources for his verses.
Many Kuhhan of the Jinn religion of Arabia were part of the Ahnaf group. The Ahnaf used to have rhymed prose like the Kuhhan of the Jinn-devils of Arabia.  They used to have relationships with the Jinn-devils, and they claimed that those devils were useful helpers and agents. Among the leaders of Ahnaf, who was in closest communication with the Jinn-devils, was Ummia bin Abi al-Salt, the maternal cousin of Mohammed. The devil used to teach him religious things, such as: “Bismika allahumma,” which means: “in your name Allah are they.” 
It is clear the Devils in Arabia were training the group of Ahnaf to face and challenge Christianity, which spread in Arabia during the sixth century. Later, Mohammed adopted the same term. The Ahnaf replaced the angels with the Jinn as useful agents, claiming that Solomon and other prophets of the Bible had Jinn–devils in their service. They claimed this to justify their occult relationships with the devils, like Ummia, who used to have relationships with the Jinn-devils.  Mohammed followed the same path, organized occultic rituals with the Jinn, boasting of such relationships, under the excuse that the Jinn-devils had become Muslims. In the Qur’an, Mohammed later copied the teachings of the Ahnaf that even Solomon had Jinn-devils in his service.
The study of the family in which Mohammed was born and raised up, shows that it was a family dedicated to occultism and relationships to the Jinn-devils. Many family members were involved in the leadership of the Jinn religion of Arabia as Kuhhans, or mediums of the Jinn- devils. We do not affirm this through mere guessing or conjecture, but by depending on the Islamic sources, upon which Muslims depend, in establishing the true history of Mohammed; such as Ibn Hisham and other important historical scholars who narrated the life of Mohammed. The involvement of Mohammed’s family in Arabian occultism explains Mohammed’s close relationship with the Jinn-devils; despite the fact that he tried to justify such occultic relationships with the excuse that the Jinn-devils had become Muslims.
Muslims are in need of the true divine guide, that is the Jewish Bible, in order to discern the truth and not remain in this eternal trap with which the Arabian Jinn religion so forcefully imprisons the souls of so many until this day. The Jewish Bible absolutely prohibits any relationships with Jinn-devils. In the Old Testament, the Jewish Bible orders that persons who are in contact with Jinn –devils, or persons who practice and cast spells, to be stoned to death. How, then, can a Holy God, who abhors occult practices like what the family of Mohammed and Mohammed himself practiced chose a prophet from among them?
 Ibn Hisham, I, page 69
 Ibn Hisham, I, pages 117 and 118
 Ibn Hisham, I, page 126; Halabieh, I, page 58
 Halabieh, I, page 121
 Halabieh, I, page122
 Ibn Hisham, I, page 119
 Al-Nuwayri, Nihayat al-arab fi funun al-adab, 3, page 133
 Al-Nuwayri, Nihayat al-arab fi funun al-adab, 3, page 123
 Ibn Hisham I, pages 126 and 127
 Ibn Hisham, I, page 126; Halabieh, I, page 58
 Halabieh, 1,63
 Ibn Hisham, I, page 128
 Halabieh, I, pages 73 and 74
 Al-Lisan, 13, page 213 ; quoted by Jiwad Ali, al-Mufassal, vi, page 720
 Halabieh, I, pages 73 and 74
 Halabieh, 1, page 75
 Halabieh, 1, page 98
 Sahih al-Bukhari, 1, page 96
 Halabieh, 1, pages 406-407
 Demonolgia , a discourse on Witchcraft, pages 32-33
 Ibn Hisham, 1 page 147, see also the foot note in the same page.
 Halabieh 1, pages 101 and 432
 Taj al-Arus, 5, page 381
 Halabieh 1, pages 407
 Ibn Hisham, 1 pages 189 and 218
 Ibn Hisham, 1 page 225
 Ibn Hisham 1, page 128
 Hyppolytus, The Refutation of all heresies, book VIII , Chapter XIII
 Ibn Darid, Al-Ishtiqaq, pages 88 and 89
 Hyppolytus, The Refutation of All Heresies, book VI , Chapter xiv
 Ibn Hisham 1, page 242: quoted by Jawad Ali, vi, page 476
 Ibn Hisham, first part ; pages 63 and 76
 Al-Munjed, Arabic dictionary, page 158
 Jawad Ali, al-Mufassal, vi, page 451
 Jawad Ali , al-Mufassal, vi, page 454
 Al Asbahani, Al-Agani 3, page 118
 Sahih al-Bukhari, 1, page 4
 Halabieh, I, page 421
 Jawad Ali, al-Muffassal Fi Tarikh al-Arab Khabl al-Islam, 6, page 461
 Al-Dumeiri, Al-Hawan, 2, page 195; quoted by Jawad Ali, al-Muffassal Fi Tarikh al-Arab Khabl al-Islam, 6, page 484; al- Aghani, 4, page 122
 Ibn Kathir, Al-Bidaya wa al-Nihaya 2, page 227; quoted by Jawad Ali, al-Muffassal Fi Tarikh al-Arab Khabl al-Islam, 6, page 481
Dr. Rafat Amari
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