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Pharbin Malik

Pharbin Malik

  • Posted by Maryam Namazie
  • On September 18, 2013
  • 2 Comments
  • Pharbin Malik

The Council of Ex-Muslims of Britain’s forum has just published an article to commemorate 16 year old Pharbin Malik from Birmingham who was killed by her father in 1989 for leaving Islam.

It says:

Pharbin Malik was sixteen years old when she died on a street in Birmingham, England, in 1989. She was killed by her father because she did not follow his religion anymore.

We could find no photograph of her anywhere online, or in newspaper archives.

It seems the world has forgotten her. And yet, her story reaches forward in time to touch raw and exposed nerves today.

Like there is no picture we can associate with her, so it is that we who leave Islam are somehow faceless, erased from history and kept hidden away.

The absence of her picture, and the silence accompanying her death, reflect the experiences of many of us who choose to leave Islam, and for that choice are forced to live in fear and silence.

We only have the bare details of her story. We want to know more. We want to know her dreams, her hopes, what she held in her imagination. We would love to know what she loved to do, who her friends were, what made her laugh. What was her favourite song? Did she dream of travelling the world? Perhaps her favourite subject at school was English literature or Art or History. Did she ever watch birds sitting on the window sill and imagine what it would be like to fly away?

You can read the article here.

 

2 Comments

Laila Rasheed
EDUCATING MOHAMMEDANS: THE BLACK STONE OF KAABA DEPICTS THE VAGINA! MOHAMMEDANS WORSHIP THE VAGINA! ALLAH PROMISES ETERNAL ERECTIONS TO MOHAMMEDANS! RELIANCE OF THE TRAVELLER: A CLASSIC MANUAL OF ISLAMIC SACRED LAW Ahmad ibn Naqib al-Misri w45.0 A WIFE’S MARITAL OBLIGATIONS (from m5.I, end) A WIFE’S MARITAL OBLIGATIONS IN THE SHAFI’I SCHOOL * w45.1 (Abu Ishaq Shirazi:) A woman is not obliged to serve her husband by baking, grinding flour, cooking, washing, or any other kind of service, because the marriage contract entails, for her part, ONLY THAT SHE LET HIM ENJOY HER SEXUALLY, and she is not obligated to do other thar. that. (A: Rather, it is considered sunna in our school for the wife to do the housework, and the husband (who is obliged to support her) to earn the living, since this is how the Prophet (Allah bless him and give him peace) divided the work between Fatima and ‘Ali (Allah be well pleased with them)) (alMuhadhdhab fi fiqh ai-Imam al-Shafi’i (yI25), 2.68). A WIFE’S MARITAL OBLIGATIONS IN THE HANAFI SCHOOL w45.2 (Nahlawi:) The wife’s serving her husband at home-by cooking, cleaning, and baking bread-is religiously obligatory for her, and if she does not, she is committing a sin, though it is not something that she may be forced to do by the court (al-Durar al-mubaha fi ai-hazr wa ai-ibaha (y99),I72). Have you heard the lovely Aryana singing about the plight of Afghan women? Here are the full lyrics of her song: I am the Lady of the Land of Fire I am incurable wound of this earth I am so full of hurt, pain and suffering That even Death says Bravo! to me I am the Lady of the Land of Fire I am incurable wound of this earth Each step takes me to a different direction The target of ambush by Monsters and Predators This is who I am This is who I am I am the Daughter of Afghan Land Even though I am Sweet and Innocent Who says I am a Mother to this World? I am nothing but a burden on the Son’s shoulders I am a slave because I am a Wife I am a headache when I am a Sister This is who I am This is who I am I am the Daughter of Afghan Land Even though I am Sweet and Innocent The moment my heart expresses suffocation I get bombarded by the stones of the world around Both my own and strangers alike Come forward for belligerence against me This is who I am This is who I am I am the Daughter of Afghan Land Even though I am Sweet and Innocent I am the Lady of the Land of Fire I am incurable wound of this earth I am the subject of stoning by the nation I am a dishonor to culture and tradition I am a black mark on faith and religion I am the Lady of the Land of Fire! THE SEALED NECTAR OF MOHAMMEDANISM. THE PERFECT MUSLIM And surely thou hast sublime morals (Surat Al-Qalam 68:4). Ye have indeed in the Messenger of Allah an excellent exemplar (Surat Al-Ahzab 33:21). Muslims believe that the Koran is the eternal word/laws of god to acts as a divine guidance for mankind about how to live a moral, righteous life. Prophet Muhammad, the highest perfection of human life and the prototype of the most wonderful human conduct in Islamic belief, emulated the guidance of Allah perfectly. Muhammad fantasized about baby Aisha before soliciting her from her father Sahih Bukhari 9.140 Narrated ‘Aisha: Allah’s apostle said to me, “you were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘uncover (her),’ and behold, it was you. I said (to myself), ‘if this is from Allah, then it must happen. Muhammad, 50, marries baby Aisha at age 6 Sahih Bukhari volume 5, book 58, number 234 Narrated Aisha: the prophet engaged (married) me when I was a girl of six (years). We went to medina and stayed at the home of Bani-al-Harith bin Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, um ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. …….she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some ansari women who said, “best wishes and Allah’s blessing and a good luck.” then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah’s apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age. Bukhari vol 8, bk 73, no 151 Narrated ‘Aisha: I used to play with the dolls in the presence of the prophet, & my girl friends also used to play with me. When Allah’s apostle used to enter (my dwelling place) they used to hide themselves, but the prophet would call them to join & play with me. (the playing with the dolls & similar images is forbidden, but it was allowed for ‘Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-bari page 143, vol.13) HOW TO THIGH Now let us see how thighing is practiced on a female child & who began this evil practice. According to an official Fatwa issued in Saudi Arabia, the prophet Muhammad began to practice thighing his child-bride, Aisha when she was 6 years old until she reached 9 years of age (Fatwa No. 31409). The hadith mentioned the prophet Muhammad started performing literal sex with Aisha ONLY when she reached the age of 9 (Sahih al-Bukhari, book 62, hadith No. 89). Muslim scholars collectively agree, a child becomes an adult, available for sexual intercourse as soon as she reaches the age of nine. Likewise, the Shari’a allows any of the faithful to marry a six-year-old child. According to the fatwa, the prophet Muhammad could not have sex with his fiancée, Aisha when she was six due to her small size & age. However, the fatwa said that at age six, he would put his penis between her thighs and massage it gently because he did not want to harm her. Imagine a man of 51 removing the clothes of a 6-year-old girl and slipping his erect penis between her thighs, rubbing her until he ejaculated and his semen ran down her thighs. To this day, this is considered a benevolent act on the part of the adult male “not wanting to harm her.” What harm could be inflicted upon a young girl mentally and emotionally if not a grown man showing her his penis and stripping her of her clothes and rubbing his male organ between her legs? Of course the twisted mind that does such an evil to a female child, would not hesitate to ejaculate on her body. And if this sexually perverted evil frame of mind committed such an act upon a child, the pedophile would not stop at ejaculating on her. His evil desire would go further and rape the child before she was a mature adult. This is exactly what Muhammad did to Aisha when she was yet a child of 9. Before she reached puberty, he began to have sex with her. Let us see what the fatwa said about the prophet of Islam and his child-bride, Aisha.“Praise be to Allah and peace be upon the one after whom there is no [further] prophet. After the permanent committee for the scientific research and fatwas (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shamari, with reference number 1809 issued on 3/8/1421(Islamic calendar). The inquirer asked the following:‘It has become wide spread these days, and especially during weddings, the habit of mufakhathat of the children (mufakhathat literally translated means “placing between the thighs of children” which means placing the male erected penis between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayers of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers ?’ After the committee studied the issue, they gave the following reply: ‘It has not been the practice of the Muslims throughout the centuries to resort to this unlawful practice that has come to our countries from pornographic movies that the kofar (infidels) and enemies of Islam send. As for the Prophet, peace and prayers of Allah be upon him, thighing his fiancée Aisha. She was six years of age and he could not have intercourse with her due to her small age. That is why the prophet peace and prayers of Allah be upon him placed his penis between her thighs and massaged it lightly, as the apostle of Allah had control of his penis not like other believers’” (Fatwa No. 31409). Thighing of children is practiced in many Arab and Muslim countries, notably in Saudi Arabia, Yemen, Iran, and the Gulf countries. Also evil practices like altamatu’a bil almuka’aba (pleasure from sexual contact with her breasts), altamatu’a bil alsagirah (pleasure from sexual contact with a baby girl), altamatu’a bil alradi’ah, (pleasure from sexual contact with a suckling female infant), (Reported by Baharini Women’s Rights Activist, Ghada Jamshir) AISHA WASHING SEMEN FROM MUHAMMAD’S CLOTHES From the Hadith of Bukhari: Volume 1, Book 4, Number 229: Narrated ‘Aisha: I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible). Volume 1, Book 4, Number 231: Narrated Sulaiman bin Yasar: I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ” Volume 1, Book 4, Number 232: Narrated ‘Amr bin Maimun: I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them. Volume 1, Book 4, Number 233: Narrated ‘Aisha: I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them. From the Hadith of Bukhari: Volume 1, Book 4, Number 229: Narrated ‘Aisha: I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible). Volume 1, Book 4, Number 230: Narrated ‘Aisha: as above (229). Volume 1, Book 4, Number 231: Narrated Sulaiman bin Yasar: I asked ‘Aisha about the clothes soiled with semen. She replied, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayer while water spots were still visible. ” Volume 1, Book 4, Number 232: Narrated ‘Amr bin Maimun: I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that ‘Aisha had said, “I used to wash it off the clothes of Allah’s Apostle and he would go for the prayers while water spots were still visible on them. Volume 1, Book 4, Number 233: Narrated ‘Aisha: I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them. Mohammed heard one of his wives was leaving him, so he rushed home where he found her on the carpet in front of the tent with her belongings; he sat down beside her & said, “I heard you were planning to leave me?” She replied, “Yes, I heard your other wives saying, you were a pedophile!” Mohammed thinks for a minute or so & then responds, “that’s a mighty big word for a 6 year old child.”
Larry Silverstein
KILL THE APOSTATES The Quran It must be conceded that automatic death for apostasy is not as prominent a theme in the Quran as one would expect. For instance, these verses condemn it, but its punishment is reserved for divine judgment in the Last Day, or its punishment is not clear down here on earth: Suras 2:217; 3:72, 86-87, 90; 4:137; 5:54; 16:106; 33:14; 47:25-27; 73:11; and 74:11. Further, according to the historical context of Sura 5:33, which commands mutilation and crucifixion for striving against Allah and Muhammad, some Arab tribesmen turned away from Islam, but they also murdered a shepherd and stole livestock. Thus, more than apostasy is in view here. Are there clear verses about execution down here on earth for apostasy alone? The next three passages are sufficient to justify this, in earliest Islam, the original community that Muhammad was founding. (1) Sura 4 was revealed in Medina over a period of three years (AD 625-627). At this point some Muslims have not immigrated to Medina when the invitation had been given. A group of them, called the hypocrites, had embraced Islam with reservations. Sometimes they supported Muhammad from a geographical and religious distance, for example in saying prayers the Muslim way. At other times, they seemed to help the enemies of Islam (see Abul A’La Maududi, The Meaning of the Quran, vol. 1, pp. 361-62, notes 116-117). In Sura 4:88-89 Allah tells the prophet how to deal with these particular hypocrites. 4:88-89 Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance) 89 They wish that you reject (Faith), and thus that you all become equal (like one another). So, take not Auliya (protectors or friends) from them, till they emigrate in the way of Allah (to Muhammad). But if they turn back (from Islam), take (hold of) them and kill [q-t-l] them wherever you find them . . . . (Al-Hilali and Khan, parenthetical insertions are theirs; mine in brackets) We should note two facts from these verses. First, Allah himself made the hypocrites go astray, yet he orders them killed. Second, the Arabic verb qatala is used (root is q-t-l), and this word means exclusively to fight, kill, war, battle, or slaughter. Next, verse 90 says that if these nominal Muslims seek peace, not war, then Allah has not opened a way for Muhammad to fight them. He must allow them to live in their state of hypocrisy. However, as verse 89 says, if they turn back both from emigrating and Islam, then they shall be battled. So there is no ambiguity about Muhammad’s policy on full apostates—death. For the final two passages, we allow Sayyid Abul A’La Maududi (d. 1979), a traditional and respected commentator of the Quran, to walk us through Islamic policy on apostasy, as revealed in the Quran (The Meaning of the Qur’an, vol. 2 of 6). (2) Sura 9 is the last one to be revealed in its entirety. By now, Muhammad has a strong military, so he is about to "deal" with opponents once and for all. Three verses in this sura command striving (jihad) and then fighting (qital) against hypocrites and unbelievers (73-74 and 123). In these two verses, the hypocrites and unbelievers are not full apostates, according to Maududi. The Quran says: 9:73-74 O Prophet, strive [j-h-d] hard against the disbelievers and the hypocrites and be adamant and stern with them . . . they did utter the words of unbelief. Thus, they were guilty of unbelief after they professed Islam . . . If even now they repent of their misbehavior, it will be good for their own selves, but if they do not repent, Allah will chastise them with a painful chastisement in this world and the Hereafter . . . . (Maududi, vol. 2, p. 213) These two verses say three things about these near-apostates. First, hypocrites stood aloof from Islam, yet they mouthed words of support—sometimes. At other times they opposed Muhammad, especially in his long and difficult Tabuk Crusade against the Byzantine Christians in late AD 630. They refused to go. Muhammad could not tolerate this wishy-washy behavior. Most important, he could not tolerate opposition, at this late stage. Second, the more ambiguous word jihad is used. This implies that the ultimate command to kill the hypocrites and unbelievers has not yet been given clearly. But they have been promised "painful chastisement in this world." How? The Muslim community has other methods of "striving" with them instead of killing them, such as ostracism, denial of their oaths in a court of law, closed doors of offices and positions, and contempt in social meetings (Maududi, vol. 2, p. 219, note 82). Third, the hypocrites are still given the opportunity to repent. "If they now repent of their misbehavior, it will be good for them" . . . . This means, according to Maududi, that they are not full apostates, even though they uttered words of unbelief. But this chance for repentance is short lived, as the next verse reveals. (3) In Sura 9:123 the hypocrites have been merged with the unbelievers, so they are now apostates. The Quran says: 9:123 O Believers, fight [q-t-l] with these disbelievers who are near you, and they should find you firm and stern. (Maududi, vol. 2, p. 249) Maududi notes two differences between verses 73 and 123. First, jihad (j-h-d) and qital (q-t-l) are used in each, respectively; and, second, only one key word describes the enemies of Islam in verse 123, whereas two words describe them in verse 73. The only difference between the two Commands is that in v. 73 the Muslims were asked to do Jihad with them, while in this verse [123] stronger words, "fight with them," have been used, which were meant to impress on them that they should crush the hypocrites thoroughly and completely. Another difference in the wording is that in v. 73, two different words "disbelievers and hypocrites," have been used, while in this verse [123] only one word, "disbelievers," has been used so that the hypocrites should forfeit all their claims as Muslims, for there was room for this concession in the word "hypocrite." (vol. 2, p. 253, note 121, insertions mine) Maududi says that the word "hypocrites" means a reprieve, but this word has been removed, and "disbelievers" has been supplied, which eliminates the reprieve. Recall that Sura 9:73-74 says that the hypocrites made some confession of unbelief after they professed Islam, so the implication is clear from verse 123, added to verses 73-74, as follows: Even though neither Maududi nor verse 123 uses "apostasy" as such, these hypocrites-declared-unbelievers should be fought and crushed thoroughly and completely.

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Maryam Namazie