Mujeet Gulag 2.0

Mohammad and Abu Bahisah

In Al Sunan Al Kobra Reported by Abu Ali Al Ruzbarri, from Abu Bakr ben Dassah, Thana Abu Dawood, Thana Obed Allah ben Moaz, Thana Abi, Thana Kahmas, from Siar ben Nasour – reported: A man from Banni Fazazah from a woman called Bahisah about her father said: My father (Abu Bahisah) took permission from the prophet (pbuh) and he entered between him and his shirt and began to kiss him and embrace him, and then said Abu Bahisah: Oh Prophet of Allah! What is the thing that is forbidden to be forbidden?? Muhammad: The water Abu Bahisah: Oh Prophet of Allah! What is the thing that is forbidden to be forbidden?? Muhammad: The salt Abu Bahisah: Oh Prophet of Allah! What is the thing that is forbidden to be forbidden?? Muhammad: To do good is good for you

 And something is for sure weird happening in this last conversation, the back and forth while Abu Bahisah is inside Mohammad shirt, if you know what I mean

Reference(s) in Arabic Following are more 3 different and independent sources that mentioned the same أنظر السيرة الحلبية – عبد الملك بن هشام بن أيوب الحميري – باب[ إسْلَامُ أَبِي سُفْيَانَ بْنِ الْحَارِثِ وَعَبْدِ اللَّهِ بْنِ أُمَيَّةَ ] – الجزء الثاني – [ ص: 401 ] – طبعة مؤسسة علوم القرآن . وفى مجمع الزوائد : ” وَقَدْ كَانَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ تَلَقَّى رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي بَعْضِ الطَّرِيقِ ، وَقَدْ كَانَ أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، وَعَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ قَدْ لَقِيَا رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِيمَا بَيْنَ الْمَدِينَةِ وَمَكَّةَ، وَالْتَمَسَا الدُّخُولَ عَلَيْهِ فَكَلَّمَتْهُ أُمُّ سَلَمَةَ فِيهِمَا ، فَقَالَتْ : يَا رَسُولَ اللَّهِ ، ابْنُ عَمِّكَ، وَابْنُ عَمَّتِكَ وَصِهْرُكَ، قَالَ :” لَا حَاجَةَ لِي بِهِمَا، أَمَّا ابْنُ عَمِّي فَهَتَكَ عِرْضِي بِمَكَّةَ، وَأَمَّا ابْنُ عَمَّتِي وَصِهْرِي فَهُوَ الَّذِي قَالَ لِي بِمَكَّةَ مَا قَالَ ” . أنظر مجمع الزوائد ومنبع الفوائد –نور الدين علي بن أبي بكر الهيثمي – كتاب المغازي والسير – باب غزوة الفتح – الجزء السادس – [ص : 165] – خلاصة الدرجة : رجاله رجال الصحيح – طبعة مكتبة القدسي – سنة النشر: 1414هـ / 1994م. وورد فى المعجم الكبير للطبراني: “وَقَدْ كَانَ  أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ  ، وَعَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ  قَدْ لَقِيَا رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِيمَا بَيْنَ مَكَّةَ  وَالْمَدِينَةِ  ، فَالْتَمَسَا الدُّخُولَ عَلَيْهِ ، فَكَلَّمَتْهُ  أُمُّ سَلَمَةَ  فِيهِمَا ، فَقَالَتْ : يَا رَسُولَ اللَّهِ ، ابْنُ عَمِّكَ وَابْنُ عَمَّتِكَ وَصِهْرُكَ . قَالَ : ” لَا حَاجَةَ لِي بِهِمَا ، أَمَّا ابْنُ عَمِّي فَهَتَكَ عِرْضِي، وَأَمَّا ابْنُ عَمَّتِي وَصِهْرِي ، فَهُوَ الَّذِي قَالَ لِي بِمَكَّةَ  مَا قَالَ ” . فَلَمَّا أُخْرِجَ إِلَيْهِمَا بِذَلِكَ ، وَمَعَ أَبِي سُفْيَانَ  بُنَيٌّ لَهُ ، فَقَالَ : وَاللَّهِ لَيَأْذَنَنَّ لِي أَوْ لَآخُذَنَّ بِيَدِ ابْنِي هَذَا ، ثُمَّ لَنَذْهَبَنَّ فِي الْأَرْضِ حَتَّى نَمُوتَ عَطَشًا وَجُوعًا ، فَلَمَّا بَلَغَ ذَلِكَ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – رَقَّ لَهُمْا ، ثُمَّ أَذِنَ لَهُمْا فَدَخَلَا وَأَسْلَمَا .. ” . أنظر المعجم الكبير – أبو القاسم سليمان بن أحمد المعروف( الطبراني) – الجزء الثامن – [ص : 11] .  

Muslims claim that 1.) The hadith is false because “no chain of narrators and no names of reporters” And to answer this we find the following in arabic references  

حديث أخرجه الهيثمي عن عبدالله بن عباس – خلاصة الدرجة: رجاله رجال الصحيح (مجمع الزوائد 6/167) وكذا الألباني عن عبدالله بن عباس – خلاصة الدرجة: صحيح بمجموع طرقه (السلسلة الصحيحة ح رقم 3341)

  Meaning Al Haythami said no it has good “Esnad” (good Chain of narrators) and Al Albani says the same 2) the expression “Hattak Erdy” not necessarily means “raped me” but it could also mean “He scandalized me and hurt my reputation with false accusations” and that is linguistically true but as person in normal life situation this is impossible to be used for the secondary meaning, and for that to happen it needs within the context of the sirah and hadith it needs evidence. The very busic logic and reasoning implies that for some text to apply the secondary meaning other than the direct one that it needs a “Karinnah” an evidence from the full context that support the secondary meaning. An example of evidence is that if I read the full hadith it will not make sense unless the secondary meaning is applied and that does not apply to the hadith in hand, for example the word “tawaffa” “توفى” usually 99% percent means died but rarely mean “sleep” if it is used in a sentence that has apparent evidence for that, so if I said “This person Tawaffa” then it simply means “This person died”, but if I said “This person ya Tawaffa Bellayel (at night)” then it can mean “This person goes into deep sleep at night”

” قَالَ ابْنُ إسْحَاقَ : وَقَدْ كَانَ أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَعَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ قَدْ لَقِيَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيْضًا بِنِيقِ الْعُقَابِ ، فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ ، فَالْتَمَسَا الدُّخُولَ عَلَيْهِ ، فَكَلَّمَتْهُ أُمُّ سَلَمَةَ فِيهِمَا ، فَقَالَتْ : يَا رَسُولَ اللَّهِ ، ابْنُ عَمِّكَ وَابْنُ عَمَّتِكَ وَصِهْرُكَ ، قَالَ : لَا حَاجَةَ لِي بِهِمَا ، أَمَا ابْنُ عَمِّي فَهَتَكَ عِرْضِي ، وَأَمَّا ابْنُ عَمَّتِي وَصِهْرِي فَهُوَ الَّذِي قَالَ فِيَّ بِمَكَّةَ مَا قَالَ . قَالَ : فَلَمَّا خَرَجَ الْخَبَرُ إلَيْهِمَا بِذَلِكَ ، وَمَعَ أَبِي سُفْيَانَ بُنَيٌّ لَهُ . فَقَالَ : وَاَللَّهِ لَيَأْذَنَنَّ لِي أَوْ لَآخُذَنَّ بِيَدَيْ بُنَيَّ هَذَا ، ثُمَّ لَنَذْهَبَنَّ فِي الْأَرْضِ حَتَّى نَمُوتَ عَطَشًا وَجُوعًا، فَلَمَّا بَلَغَ ذَلِكَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَقَّ لَهُمَا ، ثُمَّ أَذِنَ لَهُمَا ، فَدَخَلَا عَلَيْهِ ، فَأَسْلَمَا ”

Al Sirah Al Nabawiah Sirah Ibn Hisham

Reported by Ibn Ishaq: And it was that Abu Soffian Ibn Harith ben Abdel Motalib and Abdul Allah ben Obay Omiah Ben Al Moghirah had met prophet of Allah (pbuh) at a place called “Naik Al Okab” between Mecca and Madina, so they wanted to enter in his presence, so Om Sallamah talked to him about that saying: Oh prophet of Allah, it is your cousin from your uncle and your other cousin from you aunt and your kinsman. So he (Muhammad) answered: “I have nothing to do with those 2, in regards to my cousin he raped me, and in regards to the other cousin he said what he said to me in Mecca”. So when it came to them what the prophet said and with Abu Soffian was one of his own siblings, abu Soffian responded back saying: “Swearing by Allah he must allow me in or I will take this kid with my hand and wonder in the land until we die of hunger and thirst!”, so when Rassoul Allah heard that he softened to them and accept them in and then they entered and accepted Islam

هتك عرضي من هتك العرض

Meanwhile Mohammad own uncle Abu Talib only touched him, we find that Muhammad claimed that he was raped by his own cousin Abu Soffian Ibn Harith ben Abdel Motalib.

Reference in Arabic قال الإمام فخر الدين الرازي فى تفسيره لقَوْلُهُ تَعَالَى (أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى) : الْأَوَّلُ : أَنَّ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمُطَّلِبِ فِيمَا ذَكَرَهُ أَهْلُ الْأَخْبَارِ تُوُفِّيَ وَأُمُّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَامِلٌ بِهِ ، ثُمَّ وُلِدَ رَسُولُ اللَّهِ فَكَانَ مَعَ جَدِّهِ عَبْدِ الْمُطَّلِبِ وَمَعَ أُمِّهِ آمِنَةَ ، فَهَلَكَتْ أُمُّهُ آمِنَةُ وَهُوَ ابْنُ سِتِّ سِنِينَ فَكَانَ مَعَ جَدِّهِ ، ثُمَّ هَلَكَ جَدُّهُ بَعْدَ أُمِّهِ بِسَنَتَيْنِ وَرَسُولُ اللَّهِ ابْنُ ثَمَانِ سِنِينَ . وَكَانَ عَبْدُ الْمُطَّلِبِ يُوصِي أَبَا طَالِبٍ بِهِ لِأَنَّ عَبْدَ اللَّهِ وَأَبَا طَالِبٍ كَانَا مِنْ أُمٍّ وَاحِدَةٍ ، فَكَانَ أَبُو طَالِبٍ هُوَ الَّذِي يَكْفُلُ رَسُولَ اللَّهِ بَعْدَ جَدِّهِ إِلَى أَنَّ بَعَثَهُ اللَّهُ لِلنُّبُوَّةِ ، فَقَامَ بِنُصْرَتِهِ مُدَّةً مَدِيدَةً ، ثُمَّ تُوُفِّيَ أَبُو طَالِبٍ بَعْدَ ذَلِكَ فَلَمْ يَظْهَرْ عَلَى رَسُولِ اللَّهِ يُتْمٌ الْبَتَّةَ فَأَذْكَرَهُ اللَّهُ تَعَالَى هَذِهِ النِّعْمَةَ، رُوِيَ أَنَّهُ قَالَ أَبُو طَالِبٍ يَوْمًا لِأَخِيهِ الْعَبَّاسِ : “أَلَا أُخْبِرُكَ عَنْ مُحَمَّدٍ بِمَا رَأَيْتُ مِنْهُ ؟ فَقَالَ : بَلَى فَقَالَ : إِنِّي ضَمَمْتُهُ إِلَيَّ فَكَيْفَ لَا أُفَارِقُهُ سَاعَةً مِنْ لَيْلٍ وَلَا نَهَارٍ; وَلَا أَأْتَمِنُ عَلَيْهِ أَحَدًا حَتَّى أَنِّي كُنْتُ أُنَوِّمُهُ فِي فِرَاشِي ، فَأَمَرْتُهُ لَيْلَةً أَنْ يَخْلَعَ ثِيَابَهُ وَيَنَامَ مَعِي ، فَرَأَيْتُ الْكَرَاهَةَ فِي وَجْهِهِ لَكِنَّهُ كَرِهَ أَنْ يُخَالِفَنِي، وَقَالَ : يَا عَمَّاهُ اصْرِفْ بِوَجْهِكَ عَنِّي حَتَّى أَخْلَعَ ثِيَابِي إِذْ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَنْظُرَ إِلَى جَسَدِي ، فَتَعَجَّبْتُ مِنْ قَوْلِهِ وَصَرَفْتُ بَصَرِي حَتَّى دَخَلَ الْفِرَاشَ فَلَمَّا دَخَلْتُ مَعَهُ الْفِرَاشَ إِذَا بَيْنِي وَبَيْنَهُ ثَوْبٌ وَاللَّهِ مَا أَدْخَلْتُهُ فِرَاشِي فَإِذَا هُوَ فِي غَايَةِ اللِّينِ وَطِيبِ الرَّائِحَةِ كَأَنَّهُ غُمِسَ فِي الْمِسْكِ ، فَجَهِدْتُ لِأَنْظُرَ إِلَى جَسَدِهِ فَمَا كُنْتُ أَرَى شَيْئًا وَكَثِيرًا مَا كُنْتُ أَفْتَقِدُهُ مِنْ فِرَاشِي فَإِذَا قُمْتُ لِأَطْلُبَهُ نَادَانِي هَا أَنَا يَا عَمُّ فَارْجِعْ ، التفسير الكبير- الإمام فخر الدين الرازي أبو عبد الله محمد بن عمر بن حسين القرشي الطبرستاني الأصل – تفسير قَوْلُهُ تَعَالَى : ( أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى ) – ص : 194 – دار الكتب العلمية ببيروت – سنة النشر: 2004م – 1425هـ .

For those who don't know about Abu Talib ibn Abd al-Muttalib He was an uncle of the Islamic Prophet Muhammad and the father of Ali, the fourth Rashidun Caliph and the first Shi'ite Imam. He was the leader of the Banu Hashim clan of the Quraysh tribe in Mecca. Abu Talib was also known for his protection of Muhammad, especially during the early years of Islam when Muhammad faced opposition in Mecca. 

Abu Tablib did the following: 1- He requested that Muhammad take off his cloth and come to bed 2- her was trying hard to stare at an 8 year old naked boy 3- He managed to touch him during his sleep and described his skin as being very soft 4- He was obviously enjoying the presence of a naked boy as he kept smelling, staring and touching him This gives a sufficient indication of that perverted Bedouin community

Bisexual Muhammed We know that Muhammad had a lot of wives and women but did he ever had men??? Before going further let’s see the harsh experiences he had while he was still an orphan kid

In regards to Surah Ad-Dhuha 93:6 Imam Fakhr Al Din Al Razi in his tafseer says After the death of Abdul Allah ben Abdul Motalib (prophet father) while the mother of the prophet is still pregnant with him, and then he was born he was with his grandfather Abdul Motalib and his mother Amnah, Amnah died while he was 2 years old and grandfather also died while he was 8 years. And before his death Abdul Motlib asked Aba Talib to take care of the prophet since he was Abdul Allah brother from the same mother. So Abo Talib took custody of the prophet of Allah after grandfather passed away until he was commission with prophecy … It has been told that Abu Talib one day said to his brother Al Abbas: Abu Talib: Do want to hear about Muhammad and what I saw from him? Al Abbas: yes Abu Talib: He was in my custody and not leaving him out of my sight day and night, and do not entrust him to anyone until I make him sleep in my bed Abu Talib: One night I ordered him to take off his clothing and sleep with me, so I saw resentment on his face and but hate to show disobedience and he replied back “Oh uncle put your face away until I take off my clothing as no one should see my naked body”, so I was puzzled from his response and I did put my face away until he come into bed, and when he did there was a dress between both of us that I did not put. And then I found that he is too soft and smells so good as if he is soaked in cents, so I kept trying hard to stare at his body, and a lot of times {during our sleep at this night} I found him not in bed and I kept calling on him so he said “uncle here I am” and returned

Beauty of islam 🤲