Sex and the Muslim Man


Just my observations and there could be mistakes, so feel free to comment if you find any errors or omissions.
Muslim Men.

He is allowed four wives, plus as many wives by the hour that he wants.

Wives can be as young as six years of age; however the marriage should not be consummated until she is nine years old. 
(no minimum age for marriage, Muhammad has sex with Aisha at 9, so it’s halal) 

He can divorce any of his wives simply by saying three times, “I divorce you”. He can then remarry straight away.
If a wife dies, he can still have sex with her for up to six hours after her death. 

http://www.dailymail.co.uk/news/article-2135434/Egypts-plans-farewell-intercourse-law-husbands-sex-DEAD-wives-branded-completely-false.html
In an emergency, if none of his wives are available, he may have sex with a daughter over the age of nine. (not that I know of, but 

http://www.sex-in-islam.com/ayesha.ahmed/incest-in-islam.htm )
If he has sex with boys up to the age of 18 years old, it is not classed as a homosexual act. (not considered male until you have pubic/facial hair) 
He is permitted to have sex with animals, as long as he is thinking of his wives as he does it.
Infidel women are allowed to be raped, or taken as sex slaves.
Any woman dressed inappropriately is permitted to be raped.
(not muslim women, they can be beaten, jailed or killed) 

If he dies a martyr, on reaching heaven, he is entitled to 72 black eyed, black haired virgins. Each virgin has 70 slave handmaidens and he can have sex with the entire 5112 virgins and handmaidens.
And according to a video on u-tube, if you leave your car unattended on the street it’s possible that the tail pipe might be assaulted. 

Posted by: S A Faruq Ahmed

Islam worshiping stone? ইসলাম কি পাথর পুজা ?


Worship money paid. He uses the word literally worshiped by Hindus. They will give them up images of gods worshiped in front of her program, and the fact that they are paid. Their faith in God’s eternal times, times that of the Hindus seeking, as replica of the multiplication of the name of a god worshiped his statue built in front of him. For example – the power of God’s fold. With the power of the name of Durga,Durga is worshiped an idol set up in front of him homage, and that the power to protect them. Hindus believe that God exists everywhere, so God made the saktirupa Durga idol amongst them. Durga Puja saktirupa their faith in God in this way, they will be protected from various bangle affliction.imani so sometimes they break. And the challenge is – will that god can not save their idols, worshiping him, why?

It’s just, rational and realistic. Now the use of the same argument in Islam.

**Sahih Al-Aswad al-Tirmidhi :: Hazare, Rukn and Maqam Ibrahim merits anuccheda, Chapter 9 :: Hadith 877 ————–
Ibn Abbas (ra) have to conform to, he said, the Prophet (PBUH) said: Be Heaven Hazare Aswad was down more than milk and white situation. If the son of Adam sins, but it was black.

Sahih al-Tirmidhi :: Hajj chapter, Chapter 9 :: Hadith 959

Kutayaba (s.) ….. Umair (s.) Reported that, he said, Ibn Umar (ra.) To push the Hazare-Aswad in both the House and rukane Yarnanite would rukane. One day I balama him, even if you push the crowd rukane two other companions arrived, but I do not see Emon push to go there. He said, if I think it is the fault of this pull- I heard, touched on the two pillars Ease The penalty for the sins heard him say, You can even push the two rukane crowd, but at the other disciple to go there and see if I can not push Emon. He said, if I think it is the fault of this push-push? I am the Messenger of Allah (Heard the two pillars is atonement for the sins him touch Ease 

Circumambulate seven times if properly bayatullahra virtues are like a slave. I heard him say, a trot around the uthayana wherewith he does or what he is not a forgive and writing is not a virtue.

This hadith says that when believers sin is slated to touch the rocks. There is also a result of what believer tradition
**Sahih Bukhari Volume 3 :: :: interrupted a pilgrimage to the section in Chapter 8 :: :: Hadith 46
Muhammad ibn Yusuf (s) … Abu Huraira (ra) narrated, he said, the Prophet (peace be upon him) said that the House did not perform Hajj, does not commit immorality and did not disobey God, he just evolved baby from the womb like (Hajj) will return.

If you believe that the newly evolved Hajj is innocent, like a child. Hajj because he kissed or touched the black stone or hajare Aswad, along with the black stone will absorb the sins of all, he made totally innocent. Straight black stone, which means the sins of all believers..
The believers are those who believe in the power of sin, God alone. They also believe that the black stone can sin. Black stone, according to their faith was not God? As soon as the question of oil preference purple, illuminates various agaduma bagaduma start talking.

So it turns out, the believers living stones of this period manobakye respect because they want to be sinless and innocent by touching the stones to be there for Hajj at the time they become so insane that many believe a lot of the pressure of the crowd as cataract. By touch or kiss the black stone hesitates to risk their lives, they do not respect.

So they say that they are the grounds Hindus worship idols, what is the same logic that Muslims do not worship the black stone? Or some kind of argument Hindus, Muslims and the different? Still, I imagine that Hindus form of God or gods in their image of God bidhyamana times, but I never think that Muslims Yet again, the time period between the stones of their God firmly believe stones as a means of sin. That was partly statue pujai where Hindus and Muslims worship the stone is not 100%?

**Showed a hadith narrated by Omar groups of believers now say that the black stone Omar said there is no power. Kissing or touching the black stone is no sin. But the question is – Who is Islam? Muhammad’s words, or words of Omar? Ekati that any talk about Muhammad, about the same in different words, Omar, to whom you will accept?
পূজা অর্থ শ্রদ্ধা নিবেদন। হিন্দুরা সে অর্থেই পুজা শব্দটাকে ব্যবহার করে। তারা যে তাদের দেব দেবতাদের মূর্তি গড়ে তার সামনে পুজার অনুষ্ঠান করে,সেটা আসলে তারা শ্রদ্ধা নিবেদন করে। তাদের বিশ্বাস তাদের ঈশ্বরের অনন্ত গুন আছে , তার মধ্যে হিন্দুরা যে গুন কামনা করে , ঈশ্বরের সেই গুনের প্রতিরূপ হিসাবে একটা দেবতার নাম দিয়ে তার মুর্তি গড়ে তার সামনে পূজা করে। উদাহরন – ঈশ্বরের একটা গুন হলো শক্তি। সেই শক্তিকে তারা দূর্গার নাম দিয়ে , দুর্গার একটা প্রতিমা গড়ে তার সামনে পূজা করে অর্থাৎ শ্রদ্ধা নিবেদন করে, যেন সেই শক্তি তাদেরকে রক্ষা করে। হিন্দুরা বিশ্বাস করে ঈশ্বর সর্বত্র বিদ্যমান ,তাই ঈশ্বরের সেই শক্তিরূপ দূর্গা তাদের গড়া প্রতিমার মধ্যেও বিদ্যমান। তাই তাদের বিশ্বাস এভাবে ঈশ্বরের শক্তিরূপ দুর্গাকে পুজা করলে তারা নানাবিধ বালা মুসিবত থেকে রক্ষা পাবে। তাদের যুক্তি , তারা প্রতিমার পুজা করে না , বরং তারা যাকে কল্পনা করে প্রতিমা গড়েছে ঈশ্বরের সেই শক্তি, তার পুজাই করে। কিন্তু মুমিনরা এটাকেই বলে মূর্তি পুজা। তাই তারা মাঝে মাঝে ইমানী জোসে সেই মূর্তি ভাঙ্গে। আর চ্যালেঞ্জ দিয়ে বলে – যে দেব দেবতা তাদের মূর্তি রক্ষা করতে পারে না , তার পুজা কেন?
কথাটা ঠিক , যৌক্তিক আর বাস্তব সম্মত। এখন এই একই যুক্তি ইসলামে খাটাই।

 সহিহ আত্ তিরমিজি :: হাজরে আসওয়াদ, রুকন ও মাকামে ইবরাহীমের ফযীলত অনূচ্ছেদ, অধ্যায় ৯ :: হাদিস ৮৭৭

হযরত ইবন আব্বাস (রাঃ) হতে বর্নিত আছে, তিনি বলেন, রাসূলূল্লাহ (সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম) বলেছেন: জান্নাত হতে হাজরে আসওয়াদ অবতীর্ন হয়েছিলো দুধ হতেও বেশি সাদা অবস্থায়। কিন্তু এটিকে আদম সন্তানের গুনাহ এমন কালো করে দিয়েছে।

সহিহ আত্ তিরমিজি :: হজ্জ অধ্যায়, অধ্যায় ৯ :: হাদিস ৯৫৯
কুতায়বা (র.)….. উমায়র (র.) থেকে বর্ণিত যে, তিনি বলেন, ইবন উমার (রা.) চাপাচাপি করে হলেও হাজরে আসওয়াদ ও রুকনে ইয়ামনী বায়তুল্লাহর এই দুই রুকনে যেতেন। আমি একদিন তাঁকে বলাম, আপনি এ দুটি রুকনে ভীড়ে চাপাচাপি করে হলেও গিয়ে উপস্থিত হন কিন্তু অন্য কোন সাহাবী তো ইমন চাপাচাপি করে সেখানে যেতে দেখি না। তিনি বললেন, যদি অমি এরূপ চাপাচাপি-ধাক্কাধাক্কি করি তাতে দোষ কি? আমি তো রাসূলুল্লাহ(সা.)-কে বলতে শুনেছি, এ দুটো রুকন স্পর্শ করণে গুনাহসমূহের কাফফারা হয়ে যায় তাঁকে আরো বলতে শুনেছি, কেউ যদি যথাযথ ভাবে বায়তুল্লাহ্র সাতবার তাওয়াফ করে একটি ক্রীতদাস করার মত ছওয়াব হয়। আমি তাঁকে আরো বলতে শুনেছি , তাওয়াফ করতে গিয়ে এমন কোন কদম সে রাখেনা বা তা উঠায়না যদ্বারা তার একটি গুনাহ মাফ না হয় এবং একটি নেকী লেখা না হয়। 

তার মানে হাদিস বলছে কাল পাথরকে স্পর্শ করলে মুমিনের পাপ মোচন হয়ে যায়। ফলে মুমিনের কি অবস্থা হয় সেটাও আছে হাদিসে.
হজ্বে বাধাপ্রাপ্ত হওয়া অধ্যায় ::সহিহ বুখারী :: খন্ড ৩ :: অধ্যায় ২৮ :: হাদিস ৪৬
মুহাম্মদ ইবন ইউসুফ (র)… আবূ হুরায়রা (রা) থেকে বর্ণিত, তিনি বলেন, নবী করীম (সাঃ)বলেছেন, যে ব্যক্তি এ ঘরের হজ্জ আদায় করল, অশ্লীলতায় লিপ্ত হলনা এবং আল্লাহর নাফরমানী করল না, সে মাতৃগর্ভ থেকে সদ্য প্রসূত শিশুর মত হয়ে (হজ্জ) প্রত্যাবর্তন করবে।

অর্থাৎ হজ্জ করলে মুমিন সদ্য প্রসূত শিশুর মত নিষ্পাপ হয়ে যায়। তার কারন সে হজ্জের সময় কাল পাথর বা হজরে আসওয়াদ চুমু খেয়েছে বা স্পর্শ করেছে , আর কাল পাথর সাথে সাথেই তার সব পাপ শোষন করে নিয়ে তাকে সম্পূর্ন নিস্পাপ বানিয়েছে। যার সোজা অর্থ কাল পাথর মুমিনের সব পাপ মোচন করেছে।
মুমিনরা বিশ্বাস করে , পাপ মোচনের ক্ষমতা একমাত্র আল্লাহর। তারা এটাও বিশ্বাস করে কাল পাথরও পাপ মোচন করতে পারে। তাহলে তাদের বিশ্বাস অনুযায়ী কাল পাথরটাই কি আল্লাহ হয়ে গেল না ? মুমিনকে এ প্রশ্ন জিজ্ঞাসা করা মাত্রই তেলে বেগুনে জ্বলে উঠে নানারকম আগডুম বাগডুম কথা বলা শুরু করবে। 
 সুতরাং দেখা যাচ্ছে , মুমিনরা এই কাল পাথরকে কায় মনোবাক্যে শ্রদ্ধা করে কারন তারা নিষ্পাপ হতে চায় এবং দল বেধে হজ্জে গিয়ে কাল পাথরকে স্পর্শ করে নিষ্পাপ হওয়ার জন্যে তারা এতটা উন্মাদ হয়ে যায় যে অনেক সময় ভীড়ের চাপে বহু মুমিন পটল তোলে। অর্থাৎ স্পর্শ বা চুমুর মাধ্যমে কাল পাথরকে শ্রদ্ধা দেখাতে গিয়ে তারা জীবনকে বিপদগ্রস্থ করতেও পিছপা হয় না। 

সুতরাং তারা যে যুক্তিতে হিন্দুদেরকে বলে যে তারা মূর্তি পুজা করে , ঠিক সেই একই যুক্তিতে মুসলমানরা কি কাল পাথর পুজা করে না ? নাকি হিন্দুদের বেলায় এক ধরনের যুক্তি , আর মুসলমানদের বেলায় ভিন্ন ? হিন্দুরা তো তবু কল্পনা করে যে তাদের ঈশ্বর বা ঈশ্বরের গুন রূপ দেবতা তাদের প্রতিমার মধ্যে বিধ্যমান, কিন্তু মুসলমানরা তো কখনই মনে করে না যে কাল পাথরের মধ্যে তাদের আল্লাহ বিদ্যমান অথচ আবার সেই কাল পাথরকেই পাপ মোচনের মাধ্যম হিসাবে দৃঢ়ভাবে বিশ্বাস করে। তার মানে হিন্দুরা যেখানে আংশিক ভাবে হলেও মূর্তি পুজাই করে , সেখানে মুসলমানরা কি ১০০% ই পাথর পুজা করে না ?
এতক্ষনে মুমিনরা দল বেধে ওমর কথিত একটা হাদিস দেখিয়ে বলবে যে, ওমর বলেছে কাল পাথরের কোন গুন নেই। তাই কাল পাথরকে চুম্বন বা স্পর্শ করলে কারও পাপ মোচন হয় না। কিন্তু প্রশ্ন হলো – কার কথা ইসলাম ? মুহাম্মদের কথা , নাকি ওমরের কথা ? কোন এ্কটি বিষয়ে মুহাম্মদ যে কথা বলবে ঠিক সেই একই বিষয়ে ওমর যদি ভিন্ন কথা বলে , তাহলে কার কথা গ্রহন করতে হবে ?

Posted By: S A Faruq Ahmed

ইছলাম ও পিছ-কাম


ইসলামের প্রথমাবস্থায় রোযার মাসে দিনে-রাতে কখনোই মিলিত হবার নিয়ম ছিলো না। একমাস কোনো ধরনের রতিক্রিয়া করা যাবে না — এমনই কঠিন ছিলো সেই নিয়ম। 
একদিন ওমর কাঁদতে কাঁদতে মুহাম্মদের কাছে এলো এবং হাত চুম্বনপূর্বক বললো: ‘ইয়া মুহাম্মদ! আমি তো বিশাল বড়ো অন্যায় করে ফেলেছি।’ মহানবীর উৎকন্ঠার উত্তরে ওমর জানালো, আগের রাতে রোযা রাখা অবস্থায় সে পায়ুমেহন করে ফেলেছে। 
মুহাম্মদ একটু নড়ে-চড়ে বসলেন। ওমর ভালো যোদ্ধা আর মহানবীর পেয়ারের সাহাবী। দীর্ঘ দিন রতিক্রিয়া না করে থাকাটা ওমরের জন্যে বড়োই কঠিন বিষয়। এটা সহৃদয় মুহাম্মদ ভালোই বোঝেন। কিন্তু খান্দানি ইহুদীদের সমপর্যায়ের একটা ধর্ম আরবদের মাঝে চালু করতে হলে একটু তো রয়ে-সয়ে কাজ-কাম করতে হবে। 
মুহাম্মদ তার তাৎক্ষণিক বুদ্ধির জন্য বিখ্যাত ছিলেন। তিনি সাথে সাথে দু-কূল রক্ষা করার বুদ্ধি বের করে ফেললেন। তাই মৃগিরুগির ভাব ধরে মুখ দিয়ে গ্যাজলাসহ গাজা টাইপের আয়াত নাজিল করে ফেললেন, “তোমাদের স্ত্রী তোমাদের শস্যক্ষেত্র, তাই তোমরা তোমাদের শস্যক্ষেত্র যেভাবে ইচ্ছে কর্ষণ করতে পারো..” (সূরা বাকারা: ২২৩) 
দুষ্টু শিয়া ধর্মাবলম্বীরা কহে, ওমরের সেই পায়ুমেহনের সঙ্গী ছিলো এক পুরুষ। 
আরও একটি তথ্য। ইমাম আবু হানিফার প্রিয় ছাত্র ছিলো একজন সমকামী এবং তার পেছনে জামাতে নামায পড়া যায়েজ ছিলো। পরে এই সংক্রান্ত হাদিস বুখারী শরীফ থেকে সরিয়ে ফেলা হয়। 
এই ঘটনার ফলাফল: 
১) রমযানের সময় রাতে মিলিত হওয়া যায়েজ (মানে, করলে পাপ নেই) করা হয়। 
২) মেয়েদের পায়ুমেহন করা ইসলামে যায়েজ করা হয়। 
৩) মেয়েদের অনিচ্ছায় আল্লাহর নামে কর্ষিত হবার আদেশ দেয়া এই আয়াতটি অধ্যাবধি তাদের দুঃখের কারণ। 
1. “Ibn Abbas narrates that Hadhrath Umar went before Rasulullah (s) and “Master I am destroyed!’. Rasulullah (s) asked ‘what thing has destroyed you?’. Umar replied last night I had anal sex. Rasulullah (s) did not give a reply to Umar, then Allah (swt) sent down this revelation “Your wives are as a tilth unto you; so approach your tilth when or how ye will; the words ‘kabool wa Dhabar’ (the anus is accepted)” 
2. Here is the direct quote from Tafseer Durre Manthur: ‘Traditions wherein Abdullah ibn Umar believed sodomy with women are well known and Sahih.’ 
3. Some words of wisdom regarding handsome lads: 
a. Hazrat Abu Huraira reports that Rasulullah (sallallahu alayhi wasallam) said: Do not stare at beardless youth. 
b. Hazrat Anas reports that Rasulullah (sallallahu alayhi wasallam) said: Beware of beardless youth for they are a greater source of mischief than young maidens. 
c. Hazrat Umar used to say: I do not fear the danger of a wild animal let loose upon an aalim, as much as I fear the danger of a beardless, handsome lad upon him. 
d. Hazrat Sufyan Thauri says: If every woman has one shaitaan accompanying her, then a handsome lad has two. 
e. Imam Ghazzali writes: Turning a hungry lion upon an aabid (worshipper) is not as detrimental to him as a handsome lad left before him. 
3. Imam Abu Hanifa’s esteemed student Ibn Mubarak was also a homosexual. 
We also read in ‘Muhadarat al-‘udaba’, p. 199, Chapter 1, “Al hada al Saani” that:”Hakim Tabaristan made Abdullah bin Mubarak a Judge, who was addicted to the anus (Homosexual) he asked the Hakim ‘Sir I need some men who can help you” Hakim said I was aware of your need before this”. 
The Salaf deem it permissible to pray Salat behind a homosexual Imam 
We read in Sahih al Bukhari, p. 96, Kitab Bab ul Salaat, narrates a tradition from Zuhri [Sahih al-Bukhari, p. 96, 1375 AH print]: 
“The Imamate of a mukhanath at a time of necessity is Sahih”. 
Note: Arabic word “Mukhanath” means homosexual. This hadith has been removed from the English version of Bukhari, but exists in old copies of Arabic version. E.g. this 1375 Hijri print. 
Related citation 
1. Abdullah Ibn Umar deemed sodomy to Halaal: For evidence, please consult the following authentic Sunni texts: Tafseer Durre Manthur Volume 1 page 264 Ayat Hars, Tafseer Qasmi Volume 2 page 220, by Jamaladeen Qasmi , Tafseer Qurtubi page 92 Ayat Hars 
2. http://www.youtube.com/watch?v=5v6TOPu8U8g
3. http://www.sex-in-islam.com/amar.khan/anal-sex-islam-allah-prophet-muhammad.htm
4. http://www.answering-ansar.org/index.php

Posted By: S A Faruq Ahmed

Reason why I am protesting against Hefajote Islam in Bangladesh

Hefajote Islam has resurrected again to claim Islamism . What are their demands? Their new demands is to replace lady justice from the courts in Bangladesh. If their demand is not fulfilled they have also threatened to replace the existing Bangladesh Government.

Interestingly, Saudi Arabia’s Jeddah itself has two figuriness i.e the camel’s and that of closed fist . Ironically the Islamist Hefajote Islam seem to have no issues with these being in place.

Bangladeshis are aware of the identity of poet Sheik Sadiq. There is a figurine of Sheik Sadiq infront of his burial place and interestingly no student of Madrasa have ever insisted on it being brought down!

Infact even the Islamist nation Iran has figurines of poet Omar Khayyam and Ferdausi and these have also never created a sensation or news. Even Tehran is testimony to several figurines around the city and no one protested against their presence. There has been no problems or ruckus regarding the figurines present in Syria’s National Museum as well.
Then why are the Islamist groups in Bangladesh creating a fuss out of this?
Attorney General Mahbub Alam has been quoted in an interview to BBC that, ‘that Lady Justice is not a figurine or an idol. It is a sculpture. Everything in that sculpture is a representation of elements of justice. The presence of the scale represents justice. The sword is a representation of punishment against crime and the blindfold is a symbolism of unbiased deliverance of justice. This same sculpture has remained the symbol of justice in various countries throughout the world”
The intentions of Hefajote Islam was clear when on 25 March, 2013 they demanded immediate release of Jamayat Islami’s leader Amir Dilwar Hossain. Had the Hefaojte Isklam truly been the Islamic saviours. They would have never supported the release of the leader of Jamayat Islam. A true Muslim can never come out in support of Jamayat Islam. The act committed by this group in the war of 1971, is no way acceptable as Islamic. So in coming out in support of this group reveals the truer intentions of Hefajote Islam.
However the power of Hefajote Islam has been on rapid rise, following no curb on its demands. The Hefajote Islam group has been duly responsible for implementing changes in the school curriculum. Today they have demanded the removal of justice. If their influences are not curbed, they would very soon demand the removal of all figurines from the country. Sooner they may also claim their unwillingness to led female leadership and development. The Hefajote Islam is on the mission of necessary rights of the citizens of Bangladesh.
The incident of the journalist Nadia Sharmin is still fresh in our memories, who was questioned for being a sole female reporter in the mass gathering of all men inclusive Hefajote Islam. Follwing this Nadia and members of Hefajote Islam had an altercation and she was badly beaten up and manhandled.
We still haven’t forgotten Hefajote Islam’s claims on banning the socialising up of male and females.We csn never forget the sacrifices made by 30 lakh bangladeshis to gain independence.However even after independence we are being threatened by Hefajote Islam.If the government does not curb the growing power of this group, they will soon overtake the government.

Posted by: S A Faruq Ahmed

Into the Woods

Though it’s fearful,
Though it’s deep, though it’s dark
And though you may lose the path,
Though you may encounter wolves,
You can’t just act,
You have to listen.
you can’t just act,
You have to think.
Though it’s dark,
There are always wolves,
There are always spells,
There are always beans,
Or a giant dwells there.
So into the woods you go again,
You have to every now and then.
Into the woods, no telling when,
Be ready for the journey.
Into the woods, but not too fast
or what you wish, you lose at last.
Into the woods, but mind the past.
Into the woods, but mind the future.
Into the woods, but not to stray,
Or tempt the wolf, or steal from the giant–

The way is dark,
The light is dim,
But now there’s you, me, her, and him.
The chances look small,
The choices look grim,
But everything you learn there
Will help when you return there.

The light is getting dimmer..

I think I see a glimmer–

Into the woods–you have to grope,
But that’s the way you learn to cope.
Into the woods to find there’s hope
Of getting through the journey.
Into the woods, each time you go,
There’s more to learn of what you know.
Into the woods, but not too slow–
Into the woods, it’s nearing midnight–
Into the woods to mind the wolf,
To heed the witch, to honor the giant,
To mind, to heed, to find, to think, to teach, to join, to go to the Festival!
Into the woods,
Into the woods,
Into the woods,
Then out of the woods–
And happy ever after!IMG_5206

Posted By: S A Faruq Ahmed

Even though selling sex is haram (forbidden) under Islamic law, the authorities rarely do anything about it.

IMG_4987https://www.theguardian.com/world/2010/may/16/dubai-sex-tourism-prostitution

 

Couples who publicly kiss are jailed, yet the state turns a blind eye to 30,000 imported prostitutes, says William Butler

 

The bosomy blonde in a tight, low-cut evening dress slid on to a barstool next to me and began the chat: Where are you from? How long are you here? Where are you staying? I asked her what she did for a living. “You know what I do,” she replied. “I’m a whore.”

As I looked around the designer bar on the second floor of the glitzy five-star hotel, it was obvious that every woman in the place was a prostitute. And the men were all potential punters, or at least window-shoppers.

While we talked, Jenny, from Minsk in Belarus, offered me “everything, what you like, all night” for the equivalent of about £500. It was better if I was staying in the luxurious hotel where we were drinking, she said, but if not she knew another one, cheaper but “friendly”. I turned down the offer.

This was not Amsterdam’s red-light district or the Reeperbahn in Hamburg or a bar on Shanghai’s Bund. This was in the city centre of Dubai, the Gulf emirate where western women get a month in prison for a peck on the cheek; the Islamic city on Muhammad’s peninsula where the muezzin’s call rings out five times a day drawing believers to prayer; where public consumption of alcohol prompts immediate arrest; where adultery is an imprisonable offence; and where mall shoppers are advised against “overt displays of affection”, such as kissing.

Ayman Najafi and Charlotte Adams, the couple recently banged up in Al Awir desert prison for a brief public snog, must have been very unlucky indeed, because in reality Dubai is a heaving maelstrom of sexual activity that would make the hair stand up on even the most worldly westerner’s head. It is known by some residents as “Sodom-sur-Mer”.

Beach life, cafe society, glamorous lifestyles, fast cars and deep tans are all things associated with “romance” in the fog-chilled minds of Europeans and North Americans. And there is a fair amount of legitimate “romance” in Dubai. Western girls fall for handsome, flash Lebanese men; male visitors go for the dusky charms of women from virtually anywhere. Office and beach affairs are common.

But most of the “romance” in Dubai is paid-for sex, accepted by expatriates as the norm, and to which a blind eye is turned – at the very least – by the authorities. The bar where “Jenny” approached me was top-of-the-range, where expensively dressed and coiffured girls can demand top dollar from wealthy businessmen or tourists.

There are lots of these establishments. Virtually every five-star hotel has a bar where “working girls” are tolerated, even encouraged, to help pull in the punters with cash to blow. But it goes downhill from there. At sports and music bars, Fillipinas vie with the Russians and women from the former Soviet republics for custom at lower prices. In the older parts of the city, Deira and Bur Dubai, Chinese women undercut them all in the lobbies of three-star hotels or even on the streets (although outside soliciting is still rare).

It is impossible to estimate accurately the prostitute population of Dubai. The authorities would never give out such figures, and it would be hard to take into account the “casual” or “part-time” sex trade. One recent estimate put the figure at about 30,000 out of a population of about 1.5 million. A similar ratio in Britain would mean a city the size of Glasgow and Leeds combined entirely populated by

Of course, there are other cities in the world where the “oldest profession” is flourishing. But what makes Dubai prostitution different is the level of acceptance it has by the clients and, apparently, the city’s Islamic authorities. Although strictly illegal under United Arab Emirates’ and Islamic law, it is virtually a national pastime.

I have seen a six-inch-high stack of application forms in the offices of a visa agent, each piece of paper representing a hopeful “tourist” from Russia, Armenia or Uzbekistan. The passport-sized photographs are all of women in their 20s seeking one-month visas for a holiday in the emirate.

Maybe young Aida from Tashkent – oval-eyed and pouting – will find a few days’ paid work as a maid or shop assistant while she’s in Dubai, and maybe she will even get an afternoon or two on the beach as her holiday. But most nights she will be selling herself in the bars and hotels and the immigration authorities know that. So must the visa agent, who gets his cut out of each £300 visa fee.

The higher you go up the Emirati food chain, the bigger the awards. All UAE nationals are entitled to a number of residence visas, which they routinely use to hire imported domestics, drivers or gardeners. But they will sell the surplus to middlemen who trade them on to women who want to go full-time and permanent in the city. The higher the social and financial status of the Emirati, the more visas he has to “farm”.
Thousands of women buy entitlement to full-time residence, and lucrative employment, in this way. Three years in Dubai – the normal duration of a residence visa – can be the difference between lifelong destitution and survival in Yerevan, Omsk or Bishkek.

With a residence visa changing hands at upwards of £5,000 a time, it is a nice sideline, even for a wealthy national. And it also ensures a convenient supply of sex for Emiratis, who form a large proportion of the punters at the kind of bar where I met “Jenny”. Arabs from other countries are high up the “johns” list, with Saudis in particular looking for distraction from life in their austere Wahabist homes with booze and sex-fuelled weekends in Dubai’s hotels.

The other big category of punters is Europeans and Americans, and it is remarkable how quickly it all seems normal. A few drinks with the lads on a Thursday night, maybe a curry, some semi-intoxicated ribaldry, and then off to a bar where you know “that” kind of girl will be waiting. In the west, peer group morality might frown on such leisure activities, but in Dubai it’s as normal as watching the late-night movie.

Male residents whose families are also in Dubai might be a little constrained most of the year – you could not really introduce Ludmilla from Lvov, all cleavage and stilettos, as a work colleague with whom you wanted to “run over a few things on the laptop”. But in the long, hot summer it is different. Wives and families escape the heat by going to Europe or the US, and the change that comes over the male expat population is astounding. Middle-aged men in responsible jobs – accountants, marketeers, bankers – who for 10 months of the year are devoted husbands, transform in July and August into priapic stallions roaming the bars of Sheikh Zayed Road.

Tales are swapped over a few beers the next night, positions described, prices compared, nationalities ranked according to performance. It could be the Champions League we are discussing, not paid-for sex.

I’ve heard financial types justifying it as part of the process of globalisation, another manifestation of the west-east “tilt” by which world economic power is gravitating eastwards.
In my experience, many men will be unfaithful if they have the opportunity and a reasonable expectation that they will not be found out. For expats in Dubai, the summer months provide virtual laboratory conditions for infidelity.

Above all, there is opportunity. There is the Indonesian maid who makes it apparent that she has no objection to extending her duties, for a price; the central Asian shop assistant in one of the glittering malls who writes her mobile number on the back of your credit card receipt “in case you need anything else”; the Filipina manicurist at the hairdresser’s who suggests you might also want a pedicure in the private room.

Even though selling sex is haram (forbidden) under Islamic law, the authorities rarely do anything about it. Occasionally, an establishment will break some unwritten rule. Cyclone, a notorious whorehouse near the airport, was closed down a few years back, but then it really did go too far – a special area of the vast sex supermarket was dedicated to in-house oral sex. When the authorities ordered it to be closed, the girls simply moved elsewhere.

There are occasional stories in the local papers of human trafficking rings being broken up and the exploiters arrested, but it is low-level stuff, usually involving Asian or Chinese gangs and Indian or Nepalese girls. The real problem is the high-end business, with official sanction. Even with the emirate’s financial problems, Sodom-sur-Mer is flourishing. But would-be snoggers beware – your decadent behaviour will not be tolerated.

Posted by: S A Faruq Ahmed

Bangladesh child marriage: New law will ‘reduce minimum marital age to zero’

Campaigners say loophole introduced by new bill could see victims forced to marry Bangladesh has been accused of taking a “devastating step backwards” in the fight against child marriage by introducing a legal loophole that sets no age limit for wedlock.

The Child Marriage Restraint Bill keeps the legal age of marriage as 18 for women and 21 for men but introduces exceptions in “special cases” or for in the “best interests” of the adolescent.

Campaigners say the law effectively sets the marriageable age at zero but supporters of the law, which needs presidential approval before coming into effect, say courts will prevent abuse by assessing applications.

There are fears the orders could be used to force victims of sexual abuse or pregnant rape victims to marry their abusersThe Girls Not Brides group said no examples of “special cases” had been given that would make child marriage acceptable, saying other measures such as protecting education and providing economic opportunities for girls would better serve their futures.Campaigners said the changes to the law would effectively mean that Bangladesh has a “zero minimum age of marriage”.

“We are concerned that this new act could lead to widespread abuse, legitimise statutory rape, allow parents to force their girls to marry their rapists, and further encourage the practice of child marriage in a country with one of the highest child marriage rates in the world,” said a statement.

“The need to protect the ‘honour’ of girls who have become pregnant was widely cited by the Bangladesh government as the reason for this provision. However marriage is not the best way to protect adolescent girls and exposes them to greater harm.”

Campaigners called on the government to focus on tackling the root causes of child marriage in Bangladesh, as well as healthcare, sex education, contraception and childcare issues.

Full details are available on:

Posted by S A Faruq Ahmed

 

 

 

 

Extremism, politics and ban : Bangladesh the rising center of violence


Most of us have been speculating about this day. Finally Bangladesh has been placed along side the likes of Pakistan and Afghanistan. The US government has now alerted a travel ban to Bangladesh⁠⁠⁠⁠.You may wonder why?⁠ The reason behind this is definitely the business minded Awami League spearheaded by Prime Minister of Bangladesh Sheikh Hasina⁠. The recent terrorism and secularist killings in Bangladesh has brought the country under the radar for its notoriety and none other than Sheikh Hasina and her political advisors are to be blamed for this.Very soon Sheikh Hasina will find herself alone as she has not been able to take acceptable actions against the swelling extremism in the country⁠⁠⁠. No wonder Sheikh Hasina’s name will one day be acquainted with the Bangladeshi traitor Mir Zafar’s.

http://indiatoday.intoday.in/story/us-president-donald-trump-travel-advisory-america-usa-citizens-pakistan-bangladesh-afghanistan-india/1/898256.html

Posted by S A Faruq Ahmed

Domestic Violence Series: A Hidden Evil and Muslim Communities

IMG_4980It is the extreme, sensational cases that make it to the front pages of the newspaper. We were all horrified when we heard of Nazish Noorani, a young mother killed by her abusive husband. What we don’t hear are the voices of the abused behind the closed doors of many homes across social, economic, ethnic, racial and gender lines. They exist in our community just as they exist in the non-Muslim communities. We see these men in our masjids, their wives suffering in silence at our picnics and our dinner parties.

One of the most recent cases the MWNUK dealt with that concerning a 17-year-old victim of forced marriage. Aisha* faced months of emotional and physical abuse by her parents before she was taken to Pakistan to wed her 30-year-old cousin, who she’d never even met.

“It started off with lectures about family honour, but then they started beating me with leather belts. They took away my phone, purse and Western clothes. I wasn’t allowed see my friends or go to the shop unaccompanied,” she explained.

Domestic violence is, again, a human problem, much like sexual harassment.

By definition, domestic violence is a pattern of abuse – physical, sexual, financial, spiritual, emotional and verbal, including disparagement, blame, being ostracized, isolated and condemned. Domestic violence can be defined as a pattern of behavior in any relationship that is used to gain or maintain power and control over an intimate partner. Not one incident but a pattern. Men are victims too, 835,000 a year in the US alone, of physical, emotional and financial abuse.

Many cultures think it is the man’s God-given right to hit a woman. In abusive situations where women are the victims, the ones who do gather the courage to tell are told by their families to go back to their abusers for the sake of family, honor, name, children, to be patient and forgive her spouse after the abuse. Cultural narratives often define why many women do not seek help – i.e. thinking that your husband is Majazi Khuda, a metaphorical God – especially in the South Asian culture.With this premise in mind, how is the issue of domestic violence different for Muslims? Some Muslims believe that the teachings of Islam allow wife beating in certain With this thought in mind, how is the issue of domestic violence different for Muslims? Some Muslims believe that the teachings of Islam allow wife beating in certain circumstances

Why does this small group of Muslim men think they can beat their wives? The answer lies in one word: daraba. This word, or its derivatives, is used in the Quran in several places (Muslims believe the Quran is the divine word of God, revealed to Muhammad, a prophet, through the angel GabrielOne translation of Chapter 4, Verse 34 of the Quran states, in part, “And as for those women whose ill-willed rebellion you have reason to fear, admonish them first; then leave them alone in bed; then beat them; and if thereupon they pay you heed, do not seek to harm them.” (Muhammad Asad translation).

Sadly, it’s impossible to know just how many are suffering right now. Figures for violence against women in the Muslim community remain elusive.

Last year, the Home Office Forced Marriage Unit was informed of 1,302 cases. Of these, 15 per cent of victims were under 15, though figures peaked in the 16 to 17 age group, coinciding with the age that young women finish school. While the the Iranian and Kurdish Women’s Rights Organisation found, under the Freedom of Information act, that more than 2,800 incidents of ‘honour’ based violence were reported to police across the UK in 2010.

Within four months of its report last year, MWNUK had received 35 case studies from different agencies – a surprising number from what is traditionally such a closed community and especially considering the intimidation victims often face from their abusers, in the name of ‘family honour’. It suggests that the real number is much higher.

Among them was a young woman, raped by 30 men, including a father and his schoolboy son, during a horrific six-hour attack. The common factor in each case? That cultural and religious issues were perpetuating the abuse and preventing victims from accessing help.The charity also found many women were struggling to reconcile their faith with their problems. They simply couldn’t find an alternative perspective to those patriarchal interpretations – which so often dominate religious discourse – that had been used against them.The Birmingham-based charity now consists of a network of nearly 700 individuals and organisations, and has become one of the leading campaigning voices for Muslim women in the UK.

With the launch of the first national helpline for Muslim women and girls helpline, voices of women such as Aisha and Shabana will no longer remain unheard. The charity hope that more will find the confidence to come forward and seek help.

Perhaps, finally, the veil of silence which has kept these problems hidden for so long, will finally be lifted.

Posted by S A Faruq Ahmed

Silence and powerlessness go hand in hand – women’s voices must be heard – Rebecca Solnit

IMG_4979.JPG“Being unable to tell your story is a living death. The right to speak is a form of wealth that is being redistributed. No wonder powerful men are furious

Silence is golden, or so I was told when I was young. Later, everything changed. Silence equals death, the queer activists fighting the neglect and repression around Aids shouted in the streets. Silence is the ocean of the unsaid, the unspeakable, the repressed, the erased, the unheard. It surrounds the scattered islands made up of those allowed to speak and of what can be said and who listens.

Silence occurs in many ways for many reasons; each of us has his or her own sea of unspoken words. English is full of overlapping words, but for the purposes of this essay, regard silence as what is imposed, and quiet as what is sought. The tranquillity of a quiet place, of quieting one’s own mind, of a retreat from words and bustle is acoustically the same as the silence of intimidation or repression, but psychically and politically something entirely different. What is unsaid because serenity and introspection are sought and what is not said because the threats are high or the barriers are great are as different as swimming is from drowning. Quiet is to noise as silence is to communication.

 

The quiet of the listener makes room for the speech of others, like the quiet of the reader taking in words on the page, like the white of the paper taking ink. “We are volcanoes,” Ursula are volcanoes,” Ursula Le Guin once remarked. “When we women offer our experience as our truth, as human truth, all the maps change. There are new mountains.” The new voices that are undersea volcanoes erupt in what was mistaken for open water, and new islands are born; it’s a furious business and a startling one. The world changes. Silence is what allows people to suffer without recourse, what allows hypocrisies and lies to grow and flourish, crimes to go unpunished. If our voices are essential aspects of our humanity, to be rendered voiceless is to be dehumanised or excluded from one’s humanity. And the history of silence is central to women’s history.

Words bring us together, and silence separates us, leaves us bereft of the help or solidarity or just communion that speech can solicit or elicit. Some species of trees spread root systems underground that interconnect the individual trunks and weave the individual trees into a more stable whole that can’t so easily be blown down in the wind. Stories and conversations are like those roots.

Being unable to tell your story is a living death, and sometimes a literal one. If no one listens when you say your ex-husband is trying to kill you, if no one believes you when you say you are in pain, if no one hears you when you say help, if you don’t dare say help, if you have been trained not to bother people by saying help. If you are considered to be out of line when you speak up in a meeting, are not admitted into an institution of power, are subject to irrelevant criticism whose subtext is that women should not be here or heard.

Stories save your life. And stories are your life. We are our stories; stories that can be both prison and the crowbar to break open the door of that prison. We make stories to save ourselves or to trap ourselves or others – stories that lift us up or smash us against the stone wall of our own limits and fears. Liberation is always in part a storytelling process: breaking stories, breaking silences, making new stories. A free person tells her own story. A valued person lives in a society in which her story has a place.

Violence against women is often against our voices and our stories. It is a refusal of our voices, and of what a voice means: the right to self-determination, to participation, to consent or dissent; to live and participate, to interpret and narrate.

Sometimes just being able to speak, to be heard, to be believed, are crucial parts of membership in a society
A husband hits his wife to silence her. A date rapist or acquaintance rapist refuses to let the “no” of his victim mean what it should, that she alone has jurisdiction over her body. Rape culture asserts that women’s testimony is worthless, untrustworthy. Anti-abortion activists also seek to silence the self-determination of women. A murderer silences forever.

These are assertions that the victim has no rights, no value – is not an equal.

Other silencings take place in smaller ways: the people harassed and badgered into silence online, talked over and cut out in conversation, belittled, humiliated, dismissed.

Having a voice is crucial. It’s not all there is to human rights, but it’s central to them, and so you can consider the history of women’s rights and lack of rights as a history of silence and breaking silence. Speech, words, voices sometimes change things in themselves when they bring about inclusion, recognition: the rehumanisation that undoes dehumanisation. Sometimes they are only the preconditions to changing rules, laws, regimes to bring about justice and liberty.

Sometimes just being able to speak, to be heard, to be believed, are crucial parts of membership in a family, a community, a society. Sometimes our voices break those things apart; sometimes those things are prisons.

And then when words break through unspeakability, what was tolerated by a society sometimes becomes intolerable. Those not impacted can fail to see or feel the impact of segregation or police brutality or domestic violence; stories bring home the trouble and make it unavoidable.

By voice, I don’t mean only literal voice – the sound produced by the vocal cords in the ears of others – but the ability to speak up, to participate, to experience oneself and be experienced as a free person with rights. This includes the right not to speak, whether it’s the right against being tortured to confess, as political prisoners are, or not to be expected to service strangers who approach you, as some men do to young women, demanding attention and flattery and punishing their absence.

Who has been unheard? The sea is vast, and the surface of the ocean is unmappable. We know who has, mostly, been heard on the official subjects; who held office, commanded armies, served as judges and juries, wrote books, and ran empires over past several centuries. We know how it has changed somewhat, thanks to the countless revolutions of the 20th century and after – against colonialism, racism, misogyny, against the innumerable enforced silences homophobia imposed, and so much more. We know that in the US, class was levelled out to some extent in the 20th century and then reinforced towards the end, through income inequality and the withering away of social mobility and the rise of a new extreme elite. Poverty silences.

 

Silence is what allowed predators to rampage through the decades unchecked. It’s as though the voices of these prominent public men devoured the voices of others into nothingness, a narrative cannibalism. They rendered them voiceless to refuse and afflicted with unbelievable stories. Unbelievable means those with power did not want to know, to hear, to believe, did not want them to have voices. People died from being unheard.

If the right to speak, if having credibility, if being heard is a kind of wealth, that wealth is now being redistributed. There has long been an elite with audibility and credibility, and an underclass of the voiceless.
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As the wealth is redistributed, the stunned incomprehension of the elites erupts over and over again, a fury and disbelief that this woman or child dared to speak up, that people deigned to believe her, that her voice counts for something, that her truth may end a powerful man’s reign. These voices, heard, upend power relations.

IMG_4978A hotel cleaner launched the beginning of the end of IMF chief Dominique Strauss-Kahn’s career. Women have ended the careers of stars in many fields – or rather those stars have destroyed themselves by acts they engaged in, believing that they had the impunity that comes with their victims’ powerlessness. Many had impunity for years, some for lifetimes; many have now found they no longer do.

Who is heard and who is not defines the status quo. Those who embody it, often at the cost of extraordinary silences with themselves, move to the centre; those who embody what is not heard, or what violates those who rise on silence, are cast out.

By redefining whose voice is valued, we redefine our society and its values.

🛑essay is an extract from Rebecca Solnit’s new book, The Mother of questions

Posted by S A Faruq Ahmed