Tuesday, 15 November 2016

The so called saviôur who lied to his followers !!

You go to the festival.I'm not going to this festival, because my time has not yet come.
(John 7:8)


An interesting passages exposes a serious problem, Jesus of the bible lying to his disciples, notice form the above passage he was asked to go to the (Jewish festival) however Jesus refused the invitation and said he is not going to the festival rather you guys go I'll stay here? Let's read the next couple of verses to find out if he stuck to his words?

After saying these things, Jesus remained in Galilee.But after his brothers had gone up to the feast, then he also went up, not publicly but in private.
(John 7:9-10)

ITS CRYSTAL CLEAR JESUS OF THE BIBLE LIED TO HIS DISCIPLES!! This is not something new from the bible it's been a serious problem since the mid 2nd century 


Porphyry (234-305) a Greek philosopher made an attack against Christianity, accusing Jesus Christ of being inconsistent, based on John 7:8 where Jesus declared : “I am not going up to this feast…” (Revised Standard Version.), yet two verses later we read: “…But after his brothers had gone up to the feast, then he also went up, not publicly but in private.” Without doubt there must have been manuscript(s) in circulation at that time with this rendering; otherwise his accusation could just have been set aside as based on a corrupted copy of the gospel. Looking at the evidence of surviving documents up to 500 A.D. this version is supported by two Greek manuscripts, and no less than 10 different translations, spread over the entire known world of that time, viz. 4 old Latin, 1 Vulgate, 2 Syrian, 1 Coptic (Egyptian), 1 Armenian and 1 Georgian. Quite convincing! But there is also another version stating that Jesus said: “…I am not yet going up to this Feast.” (MKJV, NIV). This version is supported the two oldest documents to our avail, one written before Porphyry’s time, the other during his lifetime as well as a Coptic (Egyptian) translation also made in the same period. Yet up to 500 A.D. we have only 3 more Greek manuscripts, a Syrian and a Gothic translation in support of this rendering. Only 8 documents up to 500 A.D. compared with the 12


According to Christians, Muslims are Unbelievers!

If someone who isn't a believer asks you home for dinner, accept the invitation if you want to. Eat whatever is offered to you without raising questions of conscience.

(1 Corinthians 10:27)

It's ok for Christians to eat food from unbelievers, now according to Christians Muslims are unbelievers, shall we conclude from this passage that Christians can eat Halal food?  


Do not be associates with those who are unbelievers; for what partnership has righteousness with evil, or what intimacy has light with darkness? 
(2 Corinthians 6:14)

The Lord says, "Get away from unbelievers. Separate yourselves from them. Have nothing to do with anything unclean. Then I will welcome you." 
(2 Corinthians 6:17)

Muslims are unbelievers according to Christians ! So Christian shouldn't associate with us and separate themselves from us?

Biblical Sharia !

Question from British people we don't want Sharia Law in UK Britain is a Christian country !


Yes your right Britain is a Christian country it doesn't need sharia Law. I'm 100 % up for Biblical Law in UK. We want to see Biblical Law implemented as soon as it's the best for this great country.. I want everyone to support us make Britain a Christians country abiding by the Biblical Law and Rulings, since they don't want the sight of Sharia Law lets bring what's best for the County... We really wanna see how Britain would  look like if Biblical Law was enforced. Can you imagine Britain without Alcohol or pig or gambling?? That would be great to see right! how about killing homosexuals or stoning fornicators and people committing adultery, killing unbelievers the list goes on let's read a few :


A slave might be slowly beaten to death; 
Witches are to be killed; 
Death for consulting wizards; 
Death for idolatry or heresy; 
Death to him who "doeth ought presumptuously"; 
Death to all sabbath-breakers; 
Death for kindling a fire on the seventh day; 
Death for picking up sticks on the Saturday; 
Death for not keeping the feast of the passover; 
Death for eating leavened bread during the passover; 
Death for eating fat; 
Death for eating blood; 
Death to children for not being circumcised; 
Death for making perfume; 
Death for eating a day too late; 
Death for sacrificing without the priests' aid; 
Death for killing cattle without bringing an offering to the priests; 
Death for purely ceremonial offences;
Death for touching a holy thing; Num. 
Death for approaching the holy candlestick; 
Death for entering the holy place; 
Death for entering the holy place without giving notice to God by the sound of tinkling bells hung on the dress; 
Death for entering the holy place without linen breeches; 
Death for not being purified; 
Death for eating animals that have died a natural death or been killed or wounded by healthy dogs, ferrets, falcons or wild beasts; 
Death for working on the day of atonement, or for not afflicting one's soul; 
Death for straying near the tabernacle;
Death for approaching too near the clergy during divine service; 
Death for approaching priestly habitations; 
Death for blasphemy;
Death for unchastity, or for natural or accidental imperfection of structure; 
Death for sexual intercourse during menstruation; 
People burnt to death wholesale for complaining; 
People killed for wanting a change of diet; Num. 

... and so on and so on Hard to believe isn't it? You must be thinking we've made them up but do checkout the sources for yourself.


Minimum Age For Marriage In The Quran

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ وَكَفَىٰ بِاللَّهِ حَسِيبًا
Waibtaloo alyatama hatta itha balaghoo alnnikaha fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban
And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. – Quran 4:6
In this article we are going to examine some claims made against the above verse. Quran 4:6 is a verse which orders guardians to give orphans their property when they reach an age of marriage/puberty and at an age when they perceive sound judgement.
Those who hate Islam/Muslims always happen to make up baseless claims. They assert that Quran 4:6 is not talking about marriage. They make these claims in order to convince others who don’t know much of Islam as a religion, that Islam does not specify an age when marriage should take place. They further assert that, since there are no verses in the Quran that specify what age is appropriate to get married, that Islam allows child marriage. In addition, in order to convince others that Quran 4:6 does not talk about marriage, they mistranslate Arabic words and deceptively hide other facts relating to the passage. Let us see if any of these baseless assertions hold any weight.
Claim 1
The first claim by critics is that the Arabic word ‘Nikah’ (marriage) has been translated by them as ‘f*ck’. I have already written an article which you can access here, where I have referenced many Muslim and non-Muslim academic sources that the word only means marriage, marriage contract and nothing more.
Claim 2
The second claim is that the passage mentions nothing about ‘puberty’. The Arabic word for puberty is mentioned in the passage, which is ‘balaghoo’. Check the following syntax table picture where I have circled the word in red (click on the picture to zoom in),

Let us read and see what the Arabic word balighoo (or baligh) means in the following Arabic-English Dictionaries:
Arabic-English Dictionary of Qur’anic Usage – Elsaid M. Badawi & Muhammad Abdel Halim
ب /ل /غ
b-l-gh to reach, to arrive, to mature, to come of age, to reach puberty; to exhaust; to attain a high degree; to be eloquent; to exaggerate; to do one’s utmost; to notify, to announce, to convey, message. [1]
Wortabet’s Arabic English Dictionary
Arrival at a certain point.
Puberty, maturity; majority. Accomplishment, completion.

To reach attain.
Become of age; attain to puberty. Come to one’s knowledge (news). [2]
An English And Arabic Dictionary – Joseph Catafago
Baligh, Arrived, reached, happened, come to pass. One who has attained the age of puberty[3]
Also refer to Al-Mawrid by Dr. Rohi Baalbaki on the word [4]. Reading the above Arabic-English dictionaries, it is clear that the word ‘puberty’ is indeed prevalent in the verse. The attempt by critics to undermine the verse hold no ground once we examine their futile deceptive assertions.
Furthermore, besides marriage being specified when one enters puberty, Quran 4:6 also orders that the person entering marriage has to be of sound mind, and that they should be capable of managing one’s own affairs. So the verse (Q. 4:6) not only specifies puberty as the age of marriage but also that the person has to be intellectually mature (Rushd). The following are Muslim and non-Muslim commentaries on Quran 4:6.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
“(Prove orphans) test the intelligence of orphans (till they reach the marriageable age) the age of puberty; (then, if ye find them of) if you see that they possess (sound judgement) righteousness in Religion and a tendency to protect their wealth, (deliver over unto them their fortune) then give their wealth which is with you; (and devour it not squandering) it in transgression and unlawfully (and in haste) in haste lest the orphan grows older and consumes it little by little (lest they should grow up) for fear that they grow older and stop you from devouring their wealth.” [5]
Scholar Abdullah Yusuf Ali
“The age of marriage is the age when they reach majority.“ [6]
Tafhim al-Quran: Sayyid Abul A’la Mawdudi
“When such people approach their majority their mental development should be watched so as to determine to what extent they have become capable of managing their own affairs.
Two conditions have been laid down for handing over the charge of their properties to such people. The first of these is the attainment of puberty, and the second is that of mental maturity – i.e. the capacity to manage their affairs in a sound and appropriate manner.” [7]
Tafsir al-Jalalayn
“Try, test, well the orphans, before reaching maturity with regard [the duties of] religion and [before] they can [legally] manage their own affairs, until they reach the age of marrying, that is, until they have become eligible for it through puberty or [legal] age, which, according to al-Shāfi‘ī, is the completion of fifteen years; then, if you perceive in them maturity, that is, right [judgement] in matters of religion and their property, deliver their property to them; consume it not, O guardians, wastefully, without due merit, and in haste, that is, hastening to expend it, fearing, lest they should grow up, and become mature, at which time you will be obliged to hand it over to them.” [8]
Maulana Mufti Mohammad Shafi
Verse 6: … translated as ‘and test the orphans until they reach marriageable age;’ means that children, well before they become pubert and marriageable, should be tested through small assignments of buying and selling in order to determine their ability to conduct themselves in transactions on their own. This process of practical experimentation should continue right through upto the age of marriageability, that is, when they become pubert and mature. This is the time of special assessment. Now it should be determined if they have become smart and self-restraint in their affairs. Once this is sensed as ‘dependable’, it is time to hand over their property to them. In short, given the nature of children and the factors involved in the growth of reason and intelligence among them, they have been divided in three stages.
One: minority (before puberty).
Two: After puberty.
Three: After self-reliance, and discretion in conducting personal affairs (Rushd as opposed to Safahah).
During the first stage, the guardians of children have been instructed to educate and train them by providing for them hands-on experience, that is, let them become smarter by conducting small dealings in buying and selling on their own. The expression:… (Test the orphans) in this verse means exactly this. It is from Abu Hanifah has deduced the ruling that the transactions of buying and selling entered into minor children with the permission for their guardian are sound, valid and operative.
In accordance with the other injunction, when children become mature, puberty and marriageable, the guardian should check up their state of growth at that stage in terms of experience, intelligence and dealings, and once it becomes clear that they understand their profit and loss and handle their affairs and dealings in a satisfactory manner, their property should be handed over to them.


Along with the injunction of maturity (bulugh) in this verse, the Holy Qur’an has also answered the question as to the ‘age’ when a child would be taken as mature (baligh) by saying: … translated as ‘until they reach marriageability’. Here, it has been indicated that real maturity is not tied up with any particular count of years. Rather, it depends on particular indicators and signs experienced by adults entering the threshold of adulthood. [9]
Maulana Abdul Majid Daryabadi
512. (even when they have attained to the age of majority, as they are likely to spend away their property wastefully).
513. (which belongs to the orphans or orphans under guardianship).
514. (all). Property, as a means of support and sustenance, is a thing to be valued, and not to be lightly squandered. The pronoun refers to property in general, and not to the particular property of an orphan. (Th).
515. The property of a ward is to be managed in a way entirely beneficial to him, and in a way that the whole of it may not be consumed in poor-rate. Capital, for instance, may be invested in trading. (Th).
516. (to the affect that this withholding of their property from them is in their own interest).
517. (to find out, in the case of males, if they have intellect and capacity to judge and act for themselves, and , in the, case of females if they have ability to perform household duties).
518. ie., the age of majority, which, in the Hanafi school of Islamic law, is 18 years for boys and 17 years for girls.
519. I.e., after the ward has been so tested at the attainment of majority.
520. i.e., maturity of intellect; capacity to manage one’s affairs.
521. (unless they are found even at that age wanting, either by nature or by Habit, in that discretion and judgement). ‘A person though not an idiot, may be so foolish by reason of weakness of intellect that his actions generally are not in accord with what reason or common sense would dictate, so that he wasted his property by extravagance, and from incapacity to take care of it.’ (Abdur Rahim, op. cit, p.245). [10]
In the Shade of the Qur’an – Sayyid Qutb
When orphans come of age
This powerful opening to the surah is followed with an outline of the foundation upon which the Islamic social system is built: mutual co-operation within the family and the community, care for the weak and vulnerable, protection and honour for women, looking after the property of the community, and the distribution of inheritance among heirs according to a system which ensures justice to individuals and prosperity to the community. Guardians of orphans are commanded here to hand over to them all their property when they have attained the age associated with sound judgement. Moreover, they are commanded not to marry under-age orphans’ girls who are in their charge in the hope of absorbing their wealth. As for the weak-minded who, it is feared, will squander their wealth once it is given to them, they should not be handed their property, because it, in fact belongs to the community which has an interest in it. [11]
Rev. E. M. Wherry
Examine the orphans. If males, see to their intellect and capacity to care for themselves; if females, examine them as to their ability to perform household duties.
The age of marriage. ‘Or age of maturity, which is generally reckoned to be fifteen; a decision supported by tradition of their Prophet; though Abu Hanifah thinks eighteen the proper age’ –Sale… Waste it not. . Hastily, i.e., when ye see them growing up rapidly to years of discretion, do not pass from your hands’.
What shall be reasonable, ‘That is, no more than what shall make sufficient recompense for the trouble of their education’ – Sale… [12]
Malik Ghulam Farid
567. Under no circumstances should the property of orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and property manage it. [13]
Maulana Muhammad Ali
6a. These words show further, that the guardian is not only responsible for the education of the wards as pointed out at the end of the last verse, but he is also required to examine them and see what progress they have made. According to Abu Hanifah, majority is attained at eighteen years, but if maturity of intellect is not attained at eighteen, the limit may be extended. These words, moreover, show that marriage should be performed at the age when a person has attained majority, for the age of marriage is spoken of as being the age of attaining majority. [14]
In conclusion, the flimsy claims made by critics against Quran 4:6 hold no weight once we expose their deceptions. The evidences presented on the verse (Quran 4:6) shows that the Quran has specified an appropriate age for someone to get married i.e., hitting puberty and when one is intellectually mature (rushd). The passage confirms the prohibition against child marriage, as those who have not attained the age of discernment would be disallowed from making the decision of entering married life.
[1] Arabic-English Dictionary of Qur’anic Usage [Copyright 2008 by Koninklijke Brill NV, Leiden, The Netherlands] By Elsaid M. Badawi & Muhammad Abdel Halim  page 111 – 112
[2] Wortabet’s Arabic English Dictionary [Fourth Edition Librairie du Liban Beirut] By William Thomson Wortabet With the collaboration of Rev. John Wortabet. M.D. And Professor Harvey Porter. Ph. D. page 28
[3] An English And Arabic Dictionary [Second edition – London: bernard Quaritch, 15 Piccadilly. 1873] By Joseph Catafago page 52
[4] Al-Mawrid A Modern Arabic-English Dictionary [Copyright 1995: Dar El-Ilm Lilmalayin – Beirut, Lebanon] By Dr. Rohi Baalbaki Page 47 and 65
[5] See: Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
[6] See: Abdullah Yusuf Ali’s Commentary
[7] See: Tafhim al-Quran: Sayyid Abul A’la Mawdudi
[8] See: Tafsir al-Jalalayn
[9] Quran Translation and Commentary by Maulana Mufti Mohammad Shafi page 322 – 323
[10] Tafsir-Ul-Qur’an – Translation and commentary of the Holy Qur’an By Maulana Abdul Majid Daryabadi Volume 1 Page 303
[11] In the Shade of the Qur’an by Sayyid Qutb volume 3, Page 22 – 23
[12] A comprehensive Commentary on The Quran: Comprising Sale’s Translation And Preliminary Discourse with additional Notes and Emendations By The Rev. E. M. Wherry volume 2 Page 69 – 70
[13] The Holy Qur’an Arabic text with English translation & short commentary by Malik Ghulam Farid Page 185
[14] The Holy Quran Arabic Text with English Translation, Commentary and comprehensive Introduction [Year 2002 Edition] by Maulana Muhammad Ali Page 195

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What is the minimum age for marriage in the Holy Quran?


The sections of this article are:

1-  Children must reach ashuddah (full strength and growth) and adulthood.
2-  Children reaching "the age of marriage" in Noble Verse 4:6.
3-  Female-children becoming fataaya (young ladies) become ready to be "wed" (4:25).
4-  Wisdom and Knowledge from Allah Almighty came after ashuddah.
5-  What about Prophet Muhammad's marriage with 9-year old Aisha?
6-  What about Noble Verse 65:4?  Does it not allow marriage with children?  (A conversation between me and a Christian)
7-  Prophet Muhammad's advise to "O young grown-ups (shabab)" (يا معشر الشباب) for marriage.
8-  Conclusion.

Because Allah Almighty created every human being unique and different, our physical bodies vary.  Yet, in regards to the minimum physical requirements or age for marriage, for both males and females, Allah Almighty had laid it out beautifully for us in the Holy Quran.

1-  Children must reach ashuddah (full strength and growth) and adulthood:
Ashuddah in Arabic is derived from the root word shadeed, which means mighty and powerful.  Allah Almighty referred to iron as shadeed (having mighty power) in Noble Verse 57:25.  Let us look at what Allah Almighty Said regarding children reaching their full strength and growth:
Noble Verse(s) 22:5
Yusuf Ali:[022:005]  O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).
Arabic (from right to left):
‏22:5 ياايها الناس ان كنتم في ريب من البعث فانا خلقناكم من تراب ثم من نطفة ثم من علقة ثم من مضغة مخلقة وغير مخلقة لنبين لكم ونقر في الارحام مانشاء الى اجل مسمى ثم نخرجكم طفلا ثم لتبلغوا اشدكم ومنكم من يتوفى ومنكم من يرد الى ارذل العمر لكيلا يعلم من بعد علم شيئا وترى الارض هامدة فاذا انزلنا عليهاالماء اهتزت وربت وانبتت من كل زوج بهيج 
Noble Verse(s) 40:67
Yusuf Ali:[040:067]  It is He Who has created you from dust then from a sperm-drop, then from a leech-like clot; then does he get you out (into the light) as a child: then lets you (grow and) reach your age of full strength; then lets you become old,- though of you there are some who die before;- and lets you reach a Term appointed; in order that ye may learn wisdom.
Arabic (from right to left):
‏40:67 هو الذي خلقكم من تراب ثم من نطفة ثم من علقة ثم يخرجكم طفلا ثم لتبلغوا اشدكم ثم لتكونوا شيوخا ومنكم من يتوفى من قبل ولتبلغوا اجلا مسمى ولعلكم تعقلون
Noble Verse(s) 6:152
Yusuf Ali:[006:152]  And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength; give measure and weight with (full) justice;- no burden do We place on any soul, but that which it can bear;- whenever ye speak, speak justly, even if a near relative is concerned; and fulfil the covenant of God: thus doth He command you, that ye may remember.
Arabic (from right to left):
‏6:152 ولاتقربوا مال اليتيم الا بالتي هي احسن حتى يبلغ اشده واوفوا الكيل والميزان بالقسط لانكلف نفسا الا وسعها واذا قلتم فاعدلوا ولو كان ذاقربى وبعهد الله اوفوا ذلكم وصاكم به لعلكم تذكرون 
Noble Verse(s) 17:34
Yusuf Ali:[017:034]  Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning). 
Arabic (from right to left):
17:34 ولاتقربوا مال اليتيم الا بالتي هي احسن حتى يبلغ اشده واوفوا بالعهد ان العهد كان مسؤولا 
Noble Verse(s) 46:15
Yusuf Ali:[046:015]  We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam." 
Arabic (from right to left):
‏46:15 ووصينا الانسان بوالديه احسانا حملته امه كرها ووضعته كرها وحمله وفصاله ثلاثون شهرا حتى اذا بلغ اشده وبلغ اربعين سنة قال رب اوزعني ان اشكر نعمتك التي انعمت على وعلى والدي وان اعمل صالحا ترضاه واصلح لي في ذريتي اني تبت اليك واني من المسلمين
So here we clearly and indisputably see Allah Almighty distinguishing between a helpless child and a growing human who reaches his full strength.
2-  Children reaching the "age of marriage" in Noble Verse 4:6:
Noble Verse(s) 4:6
Yusuf Ali:[004:006]  Make trial of orphans until they reach the age of marriage; if then ye findsound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is God in taking account.
Arabic (from right to left):
‏4:6 وابتلوا اليتامى حتى اذا بلغوا النكاح فان انستم منهم رشدا فادفعوا اليهم اموالهمولاتاكلوها اسرافا وبدارا ان يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فلياكل بالمعروف فاذا دفعتم اليهم اموالهم فاشهدوا عليهم وكفى بالله حسيبا 
So here the adult who is keeping the orphan's inheritance from his/her deceased parents is required by Allah Almighty to never release the money until:
1-  The orphan, boy or girl, reaches the age of marriage.
2-  The adult keeper must see a "sound judgment" and enough maturity and responsibility in him/her in order for the former to be allowed to release the money to the orphan.
3-  Female-children becoming fataaya (young ladies) become ready to be "wed":
Noble Verse(s) 4:25
Yusuf Ali:[004:025]  If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And God hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And God is Oft-Forgiving, Most Merciful. 
Arabic (from right to left):
4:25 ومن لم يستطع منكم طولا ان ينكح المحصنات المؤمنات فمن ماملكت ايمانكم من فتياتكم المؤمنات والله اعلم بايمانكم بعضكم من بعض فانكحوهن باذن اهلهن واتوهن اجورهن بالمعروف محصنات غير مسافحات ولامتخذات اخدان فاذا احصن فان اتين بفاحشة فعليهن نصف ماعلى المحصنات من العذاب ذلك لمن خشى العنت منكم وان تصبروا خير لكم والله غفور رحيم 
A girl starts out being a child طفلة.  This is further proven in Noble Verses 22:5 and 40:67 above (طفلا child).  Then she becomes a fataat فتاة , which is what فتياتكم  (your young ladies) is derived from in Noble Verse 4:25.
Clearly, Allah Almighty never allowed marriage with a طفلة child!
Furthermore, Allah Almighty Said:
Noble Verse(s) 24:59
Yusuf Ali:[024:059]  But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does God make clear His Signs to you: for God is full of knowledge and wisdom. 
Arabic (from right to left):
‏24:59 واذا بلغ الاطفال منكم الحلم فليستأذنوا كما استأذن الذين من قبلهم كذلك يبين الله لكم اياته والله عليم حكيم 
الاطفال (children) is a plural, and it is derived from طفل (child), which is singular.  الحلم, which is translated as "come of age", literally means when the child knows about sex.  For boys, it also means that when he experiences his first ejaculation either in his sleep or through masturbation.
So clearly again, Allah Almighty differentiated between the children and the teenagers.
4-  Wisdom and Knowledge from Allah Almighty came after ashuddah:
Noble Verse(s) 12:22
Yusuf Ali:[012:022]  When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right.
Arabic (from right to left):
12:22 ولما بلغ اشده اتيناه حكما وعلما وكذلك نجزي المحسنين 
Noble Verse(s) 28:14
Yusuf Ali:[028:014]  When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good.
Arabic (from right to left):
‏28:14 ولما بلغ اشده واستوى اتيناه حكما وعلما وكذلك نجزي المحسنين

So here again, wisdom and knowledge, which are essential for survival in life, start coming after the child reaches his/her age of strength and growth to a point where he/she can now start looking towards becoming independent and take responsibility for him/herself.  Now of course, the best age for having the best Wisdom is the age of 40:
"We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, 'O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam.'  (The Noble Quran, 46:15)"

Please visit:  The Mercy of Allah Almighty.
And of course, there are always those who are cursed by Allah Almighty and never receive neither Guidance nor Wisdom:
"Deaf, dumb, and blind, they will not return (to the path).  (The Noble Quran, 2:18)"
"The parable of those who reject Faith is as if one were to shout Like a goat- herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom.  (The Noble Quran, 2:171)"

"It is he whom God guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.  (The Noble Quran, 17:97)"

Pathetic try by Luke (busted )

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,To preach the acceptable year of the Lord (Luke 4:18-19KJV)


Luke 4:18-19 says that Jesus read from the scroll of Isaiah, but the text given was not on any scroll of Isaiah. As Robert J. Karris writes in 'The New Jerome Bible Commentary' (section 43:59) 'As the analysis of verses 18-19 will make clear, this Isaiah text is not to be found on a synagogue scroll. It is an artistic text, woven from Isa 61:1-2 and Isa 58:6.' Luke quotes from the Septuagint version of Isaiah and quotes Isaiah 61:1 a,b,d, Isaiah 58:6 d and Isaiah 61:2 a. Luke mixed together two different chapters from Isaiah.

Scribes harmonising inspired words? !!

And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. (Acts 1:4 KJV)


Acts 1:4 — The resurrected Jesus is described as commanding the disciples not to leave Jerusalem. However, this would contradict Mark and Matthew, in which the disciples are told to wait for him in Galilee. The NIV weakens the implications of Jesus’ command by adding the phrase “on one occasion” to the text: “On one occasion, while he was eating with them, he gave them this command.” This phrase is not in the Greek text.

On one occasion, while he was eating with them, he gave them this command: "Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. (Acts 1:4 NIV)


Camel forbidden for Jews ?


1-  We can't always really for sure speak on behalf of GOD Almighty, and know for sure why He, the Almighty, allowed and forbade things.

2-  The lower half of the cattles (because it's fatty) is also forbidden in Judaism.

3-  Sea food with shells such as shrimp, lobster are also forbidden in Judaism.

4-  Pork meat is also forbidden in Judaism.

5-  And yes, camel meat is also forbidden in Judaism.

Allah Almighty Said in the Glorious Quran:

‏6:146 وعلى الذين هادوا حرمنا كل ذي ظفر ومن البقر والغنم حرمنا عليهم شحومهما الا ماحملت ظهورهما او الحوايا او مااختلط بعظم ذلك جزيناهم ببغيهم وانا لصادقون  

[006:146]  For those who followed the Jewish Law, We forbade every (animal) with undivided hoof, and We forbade them that fat of the ox and the sheep, except what adheres to their backs or their entrails, or is mixed up with a bone: this in recompense for their wilful disobedience: for We are true (in Our ordinances).

So why is camel meat then allowed in Islam?  The following are the possible answers:

1-  Camel meat might've been forbidden upon the Jews as a punishment for them.

2-  In the unforgiving desert of Arabia, where water is scarce and temperatures are unbarable to a point where you couldn't even stand on the sand bare-footed without getting a second or third degree burn, camels are the only animals that could truly live and endure such environment.

3-  Camels are the only animals that could travel for a very very long time (months) without water, in the very hot and unforgiving desert of Arabia, and still survive and live for long years.

4-  Camels were simply made for the desert and the desert people.  Horses and donkies are no match.  They don't even come close.

5-  A camel in Arabia can serve as a horse or a donkey for transportations, travel and even wars, and it can also serve as a cow or cattle for milk and meat.  They're also very big and thick-boned.  Their skin is thick and strong, and can be used for all kinds of clothings, matrices, making tents, and much more.  Their bones can also be used as tools and even weapons.

Camels are truly fascinating animals.  Without them, life in the desert would be virtually impossible!  They're also very very strong animals.  I saw a on youtube how an entire car was put on a camel's back, and he was able to carry it for a long distance.

So it is only normal for Allah Almighty, the GOD Almighty of Mercy, to allow for the Arabs to eat camel meat for their daily needs and survivals.  Please visit:


I will insha'Allah update these articles with this reply and with more information.

I hope that this helps, insha'Allah.  Good question Jesus, and I look forward to interacting with you.

Take care,
Osama Abdallah

From the Illustrated Dictionary of the Bible, Herbert Lockyer, Sr., editor, page 389 -
"Animals were divided into two distinct classes among the Hebrew people - clean and unclean (Lev 11:1-47; Acts 10:9-15). The law governing this distinction dealt with four-footed animals as well as fish, birds, and insects. Only clean animals could be used for food. Clean animals were those that chewed the cud and had divided hooves (Lev 11:3). Pigs have divided hooves, but they do not chew the cud. Therefore, they were ceremonially unclean and unfit for food. Camels chew the cud, but they do not have parted hooves. So they could not be eaten. Camel's milk and cheese from their milk, however, were not forbidden."

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