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hadeth · 4 months ago

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عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ : عن النبي صلى الله عليه وسلم قال "‏ لاَ أَحَدَ أَغْيَرُ مِنَ اللَّهِ، فَلِذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلاَ أَحَدَ أَحَبُّ إِلَيْهِ الْمِدْحَةُ مِنَ اللَّهِ، فَلِذَلِكَ مَدَحَ نَفْسَهُ ‏"‏‏.‏ صحيح البخاري ومسلم حديث ٤٦٣٧ - ٢٧٦٠

Narrated `Abdullah bin Mas`ud: Allah's Messenger (ﷺ) said, "None has more sense of ghaira than Allah, and for this He has forbidden shameful sins whether committed openly or secretly, and none loves to be praised more than Allah does, and this is why He Praises Himself." Sahih al-Bukhari 4637 In-book reference : Book 65, Hadith 159 // Sahih Muslim 2760c In-book reference : Book 50, Hadith 39

قال المهلب: وهذه الغيرة التى جاءت فى هذه الأحاديث فى وصف الله تعالى ليست منه على حسب ما هى عليه فى المخلوقين؛ لأنه لا تجوز عليه صفات النقص تعالى، إذ لا تشبه صفاته صفات المخلوقين، والغيرة فى صفاته بمعنى الزجر عن الفواحش والتحريم لها والمنع منها؛ لأن الغيور هو الذى يزجر عما يغار عل��ه، وقد بين ذلك بقوله عليه السلام: (ومن غيرته حرم الفواحش) ، أى زجر عنها ومنع منها، ... شرح البخاري لابن بطال

وقال ابن القيم – رحمه الله - : " الغيرة تتضمن البغض والكراهة ، فأخبر أنه لا أحدَ أغير منه ، وأن من غيْرته حرَّم الفواحش ، ولا أحد أحب إليه المِدْحة منه ، والغيْرة عند المعطلة النفاة من الكيفيات النفسية ، كالحياء والفرح والغضب والسخط والمقت والكراهية ؛ فيستحيل وصفه عندهم بذلك ، ومعلوم أن هذه الصفات من صفات الكمال المحمودة عقلاً وشرعاً وعرفاً وفطرةً ، وأضدادها مذمومة عقلاً وشرعاً وعرفاً وفطرةً ؛ فإن الذي لا يغار بل تستوي عنده الفاحشة وتركها : مذموم غاية الذم مستحق للذم القبيح " انتهى من " الصواعق المرسلة " ( 4 / 1497 ) . الاسلام سؤال وجواب ١

والله تعالى غني عن العالمين وعن مدحهم وعن عملهم ، وهم مهما أساءوا أو أحسنوا لا يبلغون ضر الله : فيضروه ، ولا يبلغون نفعه : فينفعوه ، فهو غني عنهم سبحانه وتعالى ، وهم الفقراء إليه ، كما قال تعالى : ( يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ ) فاطر/ 15. ولكن الله تعالى يحب من عباده أن يطيعوه ، وأن يحسنوا الثناء عليه ، ويشكروه ولا يكفروه ، وذلك لحكم كثيرة ومعان جليلة ، نذكر بعضها : - أحب الله المدح والثناء الحسن فمدح نفسه وأمر عباده بمدحه والثناء عليه لأنه أهل ذلك ، فأحب من عباده أن يصفوه بما هو أهله ، فإنه حري بهم إن فعلوا ذلك ألا يسيئوا الثناء عليه بما هو بريء منه سبحانه . - ولأن في مدحه والثناء الحسن عليه بما هو أهله : قياما للحق وعملا به ، وبذلك يقوم القسطاس في السماوات والأرض ، بخلاف ما لو كفروه ولم يشكروه فإنه حري بهم ألا يقيموا العدل بينهم . - أن في مدحه والثناء عليه مصلحة للعباد في معاشهم ومعادهم ، قال النووي رحمه الله في شرحه للحديث المتقدم : " حَقِيقَةُ هَذَا مَصْلَحَةٍ لِلْعِبَادِ ، لِأَنَّهُمْ يُثْنُونَ عَلَيْهِ سُبْحَانَهُ وَتَعَالَى فَيُثِيبُهُمْ فَيَنْتَفِعُونَ ، وَهُوَ سُبْحَانَهُ غَنِيٌّ عَنِ الْعَالَمِينَ ، لَا يَنْفَعُهُ مَدْحُهُمْ ، وَلَا يَضُرُّهُ تَرْكُهُمْ ذَلِكَ " . انتهى من "شرح النووي على مسلم" (17/ 77) . ..

- ولأن في مدحه التعريف بحق قدره ، ولولا ما أمرنا به من ذلك ، وعرفنا عليه : لما أدركنا ما يليق بعظمته وجلاله ، من المدح والثناء الحسن ، ولما تعرفنا على ربنا بأسمائه الحسنى وصفاته العلى ، فإن معرفة ذلك هي أساس مدحه والثناء عليه ، وهو أساس معرفة العبد بربه . - أن مدحه سبحانه ينفي عن العبد صفات الكبر والتعالي والفخر ، فإن الذي لا ينسب الفضل لله ، فيحمده عليه : ينسبه لنفسه فيطغى ، ويتعالى على الخلق ، كما فعل قارون لما ذكّروه بالله وبنعمته عليه : ( قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي ) القصص/ 78 ، فكان ذلك سببا لتعاليه على الناس وفخره بنفسه ، فخسف الله به وبداره الأرض ثم قال تعالى : ( تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ ) القصص/ 83 . - مدح الله جل جلاله ، والتعرف عليه بصفات كماله وجلاله وكماله : يفتح للعباد باب القيام حق عبوديته ، فإنهم لا يقدرون على ذلك ولا يتعرفون عليه إلا بعد معرفة موجبات حمده ، بمعرفة أسمائه وصفاته المقتضية مدحه وحمده والثناء عليه . - أن بمدحه والثناء عليه سبحانه بما هو أهله ، فتحا لباب معرفة الإنسان بقدره ، من الضعف والقلة والذلة والمسكنة ، فينزل منازل العبودية ، قال ابن القيم رحمه الله: " الفقر فقران : فقر اضطراري ، وهو فقر عام لا خروج لبرّ ولا فاجر عنه ، وهذا لا يقتضى مدحاً ولا ذماً ولا ثواباً ولا عقاباً ، بل هو بمنزلة كون المخلوق مخلوقاً ومصنوعاً. والفقر الثاني فقر اختياري ، هو نتيجة علمين شريفين : أَحدهما : معرفة ال��بد بربه ، والثاني : معرفته بنفسه . فمتى حصلت له هاتان المعرفتان ، أَنتجتا له فقراً هو عين غناه وعنوان فلاحه وسعادته " انتهى من "طريق الهجرتين" (ص 9) الاسلام سؤال وجواب ٢

Ibn al-Qayyim (may Allah have mercy on him) said: Protective jealousy implies hatred and resentment (of bad deeds), so Allah told us that no one has protective jealousy greater than His, and because of His protective jealousy He prohibited immorality and obscenity. According to those who deny the divine attributes, protective jealousy is regarded as a matter of feelings and emotions, like shyness, joy, anger, wrath, resentment and hate. So in their view, it cannot be attributed to Allah. But it is well-known that these divine attributes are attributes of perfection that are entirely praiseworthy according to reason, religious texts, customs and traditions, and sound human nature; and their opposites are blameworthy according to reason, religious texts, customs and traditions, and sound human nature. If someone has no sense of protective jealousy, then it is all the same to him whether one commits immoral deeds or refrains therefrom; such a person is utterly blameworthy and deserves to be rebuked harshly. End quote from as-Sawaa‘iq al-Mursalah (4/1497). Islam Q&A 1

Allah, may He be exalted, has no need of the worlds and their praise and righteous deeds. No matter what bad or good deeds they do, they cannot cause any harm to reach Allah, and they cannot cause any benefit to reach Him. He, may He be glorified and exalted, has no need of them, but they are in need of Him, as He, may He be exalted, says (interpretation of the meaning):

“O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise”

[Faatir 35:15].

But Allah, may He be exalted, loves for His slaves to obey Him, think positively of Him and give thanks to Him, and not to be ungrateful towards Him, for many great and wise reasons, of which we will mention some here:

·Allah loves praise, so He praised Himself and commanded His slaves to praise Him, because He is deserving of that. So He loves His slaves to describe Him as He deserves to be described, because if they do that, that will protect them from attributing to Him bad things that are not befitting to Him at all

·Praising and extolling Him as He deserves is establishing the truth and acting upon it. Thus justice is established in the heavens and on earth; in contrast, if they show ingratitude towards Him and do not give thanks to Him, they will not be able to establish justice among themselves...

·Moreover praising Him is an acknowledgement of His true status. Were it not that He has instructed us to do that, and told us how to do it, we would not have learned what is befitting to His greatness and majesty of praise and glorification, and we would not have come to know our Lord by His beautiful names and sublime attributes. Knowledge of that is the foundation of praise and glorification of Him, and it is the basis on which the slave knows his Lord.

·Praise of Allah, may He be glorified, frees the individual from the characteristics of arrogance, conceit and pride. The one who does not attribute blessings to Allah and praise Him for them will attribute it to himself, and thus he will transgress, and will look down on people, as Qaaroon did when they reminded him of Allah and His Blessings: “He said: ‘This has been given to me only because of knowledge I possess’” [al-Qasas 28:78]. That was because of his conceit towards people and his self-pride. So Allah caused the earth to swallow him up, along with his house. Then Allah, may He be exalted, said (interpretation of the meaning): “That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqoon (pious)” [al-Qasas 28:83].

·Praising Allah, may He be glorified and exalted, and knowing Him by learning of His perfect attributes opens the door to true servitude to Him, for we cannot do that and come to know Him except by learning the reasons why we should praise Him, which can be achieved by learning His names and attributes that require us to praise and extol Him.

·Praising and extolling Him as He deserves, may He be glorified, opens the door to understanding one’s own condition of weakness, paucity, humility and need. Thus one will attain the status of true servitude to Allah (‘uboodiyyah).

Ibn al-Qayyim (may Allah have mercy on him) said:

Poverty is of two types: The first type is inherent poverty. This type of poverty is applicable to all and no one is excluded, righteous or evildoer. This does not incur praise or condemnation, reward or punishment; rather it is more like the fact that the created being is created (i.e., it is inherent).

The second type of poverty is voluntary (acknowledging one’s helplessness), which is the result of two noble types of knowledge: the slave’s knowledge of his Lord and his knowledge of himself.

When he attains these two types of knowledge, they lead him to a type of poverty (acknowledgement of his helplessness) which in fact is the true essence of strength and happiness.End quote from Tareeq al-Hijratayn (p. 9) Islam Q&A 2

Hadith Translation/ Explanation : English Urdu Spanish Indonesian Uyghur Bengali French Turkish Russian Bosnian Sinhalese Indian Chinese Persian Vietnamese Tagalog Kurdish Hausa Portuguese: https://hadeethenc.com/en/browse/hadith/8296

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queermuslimarchives · 2 months ago

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Queer Sexuality and Identity in the Qur'an and Hadith

by Mark Brustman/Faris Malik

The Qur'an generally scorns "approaching males in lust", as well as the castration of males, as the sin of the people of Lot (Qur'an 7:81, 26:165 - 166, 27:55, 29:28 - 29).

7:81 "Indeed you approach males in lust [lewdly] in place of women..."

Arabic: اِنكُمْ لَتَاْتُوْنَ الرِّجَالَ شَهْوَةً مِّنْ دُوْنِ النِّسَآءِ

26:165-166 "What! Do you [lewdly] approach the males of the worlds and forsake those whom your Lord has created for you for your mates?"

Arabic: آ تَاْتُوْنَ الذُّكْرانَ مِنَ الْعلَميْنَ \ وَتَذَرُوْنَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنَ اَزْوَاجِكُمْ

27:55 "Will you indeed approach males in lust in place of women? "

Arabic: آ ئِنكُمْ لَتَاْتُوْنَ الرِّجَالَ شَهْوَةً مِّنْ دُوْنِ النِّسَآءِ

29:28-29 "Most surely you are guilty of an indecency which none of the nations has ever done before you; What! do you come unto the males and cut the passageways and commit evil in your clubs? "

Arabic: اِنكُمْ لَتَاْتُوْنَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ اَحَدٍ مِّنْ الْعلَمِيْنَ \ آ ئِنكُمْ لَتَاْتُوْنَ الرِّجَالَ وَتَقْطَعُوْنَ السَّبِيْلَ وَتَاْتُوْنَ فِي نَادِيْكُمْ المُنْكَرَ

But the Qur'an does not prohibit using, as passive sex partners, the ancient category of men who by nature lacked desire for women, since such men were not considered "male" as a result of their lack of arousal for women. This kind of man is often known as "gay" in modern times, but in the ancient world he was identified as an anatomically whole "natural eunuch." Although the Qur'an never uses the word eunuch [خَصِي], the hadith and the books of the legal scholars do. Furthermore, the Qur'an recognizes that some men are "not possessors of the desire (or skill) that belongs to adult males" (24:31: غَيْرِ اُولىِ الاِرْبَةِ مِنَ الرِّجَالِ) and so, as domestic servants, are allowed to see women naked. This is a reference to natural eunuchs, i.e. innately and exclusively gay men. (if not totally asexual)

A person had to be indifferent to women's bodies in order to assume the role as a servant in women's private space. In the following case from the hadith, a household servant who had been falsely assumed to be indifferent to women due to his being an "effeminate man" [mukhannath مُخَنَّث ] was evicted by the Prophet because he unexpectedly exhibited a lascivious attitude toward women:

Bukhari, Authentic Traditions, Book LXII (Marriage), Chapter 114:

What is forbidden concerning the entering upon the wife by those imitating women.

(162) Umm Salama reported that the Prophet, peace be upon him, was at her house, and in the house there was an effeminate man [مُخَنَّث], and the effeminate man said to the brother of Umm Salama, Abdullah bin Abi Umayya: "If God makes you all conquer Ta'if tomorrow, I will point out to you the daughter of Ghailan, for surely she has four when coming towards you and eight when she turns her back." Then the Prophet, peace be upon him, said: "This one shall not call upon you (pl.)."

Muslim, Collection of Authentic Traditions, Book XXVI (Greetings), Chapter 12:

(5415) Umm Salama reported that she had an effeminate man [مُخَنَّث] in her house. The Messenger of God, peace be upon him, was once at the house when he (the effeminate man) said to the brother of Umm Salama, 'Abdullah b. Abu Umayya: "If God makes you all conquer Ta'if tomorrow, I will point out to you the daughter of Ghailan, for surely she has four when coming towards you and eight when she turns her back." The Messenger of God, peace be upon him, heard this and he said: "These ones shall not call upon you."

(5416) 'A'isha reported that an effeminate man [مُخَنَّث] used to call upon the wives of the Prophet, peace be upon him, and they considered him to be "not a possessor of the desire/skill" [فكانوا يعدونه من غيْر أولى الارة]. The Prophet, peace be upon him, came by one day as he (the effeminate man) was sitting with some of his wives and he was describing a woman, saying: "When she comes towards you, she has four, and when she turns her back, she has eight." Then the Prophet, peace be upon him, said: "I see this one knows these things! He shall not call upon you (pl.)." She ('A'isha) said then they began to observe veil from him.

Note that in 'A'isha's telling of the story, she states that the women allowed him into their private rooms because they assumed he lacked "the desire/skill". (I use the words desire and skill together because the Arabic word has both meanings and because this particular skill depends on desire.) 'A'isha actually quotes the Qur'anic verse about men who are "not possessors of the desire/skill that belongs to males," demonstrating that his presence in the women's space would have been proper according to the Qur'an if only he had in fact lacked "the desire/skill." However, the statement of the effeminate man about the daughter of Ghailan, whatever it meant, indicated to Muhammad that he possessed the desire/skill that characterized adult males and that he had an appreciation of women as sexual objects. This disqualified him as an intimate domestic servant according to the Qur'an as well as the standards of the day. In a system that depended on household servants to be heterosexually indifferent, the main risk was that this indifference could be faked. In other words, an ordinary male could pretend to be an exclusive homosexual in order to gain free access to the private space of women.

There are other ahadith against cross-dressers in which the Prophet specifically curses "males" who imitate women and women who imitate males, and in which the consequence of their malfeasance is that he "evicts them from the houses." The specific reference to "males" who do this (as opposed to non-male eunuchs, for example) is made very explicit:

Bukhari, Authentic Traditions, Book LXXII (Dress), Chapter 61:

(773) The Messenger of God, peace be upon him, cursed female-impersonators [m.pl.] who are males, and male-impersonators [f.pl.] who are women.

Arabic: لَعَنَ رَسُولُ اللهِ صلى اللهُ عليهِ وَسلَّمَ المُتَشَبِّهِينَ مِنَ الرِّجَالِ بالنِّساءِ وَالمُتَشَبِّهاتِ مِنَ النِّساءِ بالرِّجالِ

Bukhari, Authentic Traditions, Book LXXII (Dress), Chapter 62:

(774) The Prophet, peace be upon him, cursed the effeminate men [m.pl.] who are males, and the male-pretenders [f.pl.] who are females, and he said: Evict them from your houses, and the Prophet, peace be upon him, evicted such-and-such [m.sg.] and Umar evicted such-and-such [f.sg.].

Arabic: لَعَنَ النَّبِي صلى اللهُ عليهِ وَسلَّمَ المُخَنَّثِينَ مِنَ الرِّجَالِ وَالمُتَرَجِّلاتِ مِنَ النِّساءِ وَ قَالَ: أخْرِجُوهُمْ مِنْ بُيُوتِكُمْ، قالَ: فأخْرَجَ النَّبِيُّ صلى اللهُ عليهِ وَسلَّمَ فُلانا، وأخْرَجَ عُمَرُ فُلانَةَ

The words "males" and "women" are obviously emphatic here because the grammar does not really require them to be used, unless it be for emphasis or clarification. Masculine gender is already provided grammatically by the endings on the words "impersonators" and "effeminates," and feminine gender is already provided in the words "impersonators" and/or "male-pretenders." Given the emphasis, the curse is specifically directed only at "males" and "women," and does not cover non-males who might be female impersonators or non-women who might be male impersonators, if indeed there was a recognition of "non-women". It's okay to be a drag queen as long as you are not a straight man posing to gain access to unsuspecting women, or to the wives of unsuspecting husbands.

The Qur'an recognizes that there are some people who are "non-procreative" [عَقِيم], thus neither male nor female:

42:49 "To Allah belongs the dominion over the heavens and the earth. It creates what It wills. It prepares for whom It wills females, and It prepares for whom It wills males.

50 Or It marries together the males and the females, and It makes those whom It wills to be non-procreative. Indeed It is the Knowing, the Powerful."

Arabic: لله مُلْكُ السَّموتِ وَالْاَرْضِ يَخْلُقُ مَا يَشَآءُ يَهَبُ لِمَنْ يَّشَآءُ اِنَاثاً وَّيَهَبُ لِمَنْ يَّشَآءُ الذُّكُوْرَ \ اَوْ يُزَوَّجُهُمْ ذُكْرَاناً وَّاِنَاثاً وَيَجْعَلُ مَنْ يَّشَآءُ عَقِيْماً اِنَّهُ عَلِيْمٌ قَدِيْمٌ

These last two verses (42:49 and 50) are usually interpreted differently in English translations to say that God bestows daughters or sons on whom it wills and gives some people both sons and daughters. But there are problems with this interpretation, one of which being that the word for causing to marry or pairing up [زَوَّجَ] is used in the second verse. When families have boys and girls, the boys and girls do not usually arrive in pairs! The second problem is that, in Qur'anic verses mentioning males and females together, the males are usually mentioned first, and the females second (e.g., 3:195, 4:12, 4:124, 6:143-144, 16:97, 40:40, 42:50, 49:13, 53:21, 53:45, 75:39, 92:3). This is the only verse in the Qur'an, as far as I know, in which the female is mentioned before the male. If these two verses were talking about sons and daughters, we would expect sons to be mentioned before daughters.

In this case, the "males first" principle would indicate that the lines are referring to females and males not as offspring, but as counterparts, i.e. objects of desire, for "whom(ever) God wills." The female objects of desire are mentioned first because they are most typically objects of desire for males. Hence, even this verse is referring to males first, as the most typical "whom(ever)" for whom God prepares females. Yet the use of the word "whom(ever)" leaves it open for females to be objects of desires for other females as well, when God wills, and for males to be love objects for females and other passive non-males. I believe this verse is very neatly and concisely describing the varieties of sexual orientation and gender, which Allah, the All-Knowing and All-Powerful, creates as Allah wishes.

The non-procreative can include abstinent women as well as men, and in fact "the abstinent ones among women, who do not hope for marriage" [وَالْقَوَاعِدُ مِنَ النِّسآءِ الّتِي لَا يَرْجُوْنَ نِكَاحاً], are permitted to "put off their cover" in Sura 24:60.

Another intriguing example of a gender variant woman is Jesus's mother Mary. According to ancient notions about procreation, males were the only ones capable of producing seed. It would be impossible for a woman to give birth to a child, let alone a boy, without receiving seed from a male. In Christianity, this problem is solved by making God the male father of Jesus. According to the Qur'an, however, God does not procreate. This means that the seed that became Jesus came from within Mary. If Mary carried viable seed originating from within her, then by ancient definitions, she was a male, despite appearances to the contrary. So the Qur'an says that, when Mary was born, her mother declared that she was a female baby, but God knew better:

(Qur'an 3:36) Lord, surely, I have brought it forth a female - and Allah knew best what she brought forth - and the male is not like the female...

Arabic: رَبِّ اِنِّي وَضَعْتُها اُنْثى وَاللهُ اَعْلَمُ بِمَا وَضَعَت وَلَيْسَ الذَّكَرُ كَالاُنْثى

There are other traditions about the gender variance of Mary. I have argued elsewhere that Mary's virginity is not merely the innocent state of a girl who has not yet known a man, but a more permanent rejection of sex with men, like that of the Vestal Virgins in Rome. In Isaiah 7:14, it is predicted that a virgin will conceive bear a son, but the word for virgin used there is not the generic bethulah (בתולה) used throughout the Hebrew scripture for girls who have not yet had sex. Instead, the word almah (עלמה) is used, a very rare word in the scriptures, which is the female counterpart to elem (עלמ), meaning boy. In the other verses in which it is used, it is compatible with a meaning of tomboy or rebuffer of men (cf. Proverbs 30:18-19, in which an almah appears to be impermeable to men).

Homosexual activity by straight men

Homosexual activity by homosexuals (eunuchs) is not spoken of in the Qur'an, which mentions only the unjust homosexual rape perpetrated by straight men against other [vulnerable] men. Besides the Lut story, sexual exploitation of straight males is also alluded to in the assurance that the prophet Joseph's slaveholders "abstained from him" (12:20: وَكَانُوْا فِيهِ مِنَ الزَّاهِدِيْنَ).

But the Qur'an and hadith also have traces of the permitted homosexual desires of straight men. There is even a hadith in Bukhari, admittedly giving not the Prophet's opinion but that of Abu Jafar, according to which a pedophile is prohibited from marrying the mother of his boy-beloved if there is penetration:

Bukhari, Authentic Traditions, Book LXII (Marriage), Chapter 25:

Arabic: فِيمَنْ يَلْعَبُ بالصَّبِي: إنْ أدْخَلَهُ فِيهِ فَلا يَتَزَوَّجَنَّ أُمَّهُ

As for whom(ever) plays with a boy: if he inserted it into him, then he shall not marry his mother.

(This rule is accompanied in the same chapter by prohibitions against a man marrying both a mother and her daughter.)

Apparently according to this hadith, even sexual penetration of a boy is not considered sodomy, because if it was, surely the sodomite would have more worries than whether he could marry the boy's mother! Like whether he preferred to die by fire, stoning, or falling from a high tower! These are some of the punishments mentioned in the hadith for "doing as the people of Lut did." [A reader wrote in to say that this hadith would not necessarily imply that penetration of boys was not sodomy, but could be a recognition of the fact that not all crimes will be discovered and punished and that one who does penetrate a boy, even if he is not punished for sodomy for whatever reason, should at least know in his own conscience that the mother of his boyfriend is off limits. In any case, one possible inference from this hadith is still disconcerting: namely, that if a man plays with a boy without penetration, then marrying the mother is still a possibility!!]

The distinction between pederasty (sex with boys) and sodomy (penetration of "males") was commonly, albeit not universally maintained throughout the ancient world, and indeed survived throughout most of the history of Islam until at least the nineteenth century (in spite of the futile objections of some medieval scholars). Apparently, boy-love was considered okay by many people because, like "natural eunuchs," adolescent boys were also thought to lack the "desire/skill that belongs to adult males" (sexual potency with women, or at any rate fertility). The Qur'an itself gives support to pederasts in its glimpses of paradise:

52:24 "And they shall have boys [غِلْمَانٌ] who will walk around among them, as if they were hidden pearls."

56:22-23 "And dark-eyed ones [حُوْرٌ عِيْنٌ], the like of hidden pearls."

76:19 "And boys never altering in age [وِلْدَانٌ مُتَخَلَّدُوْنَ] will circulate among them, when you see them you will count them as scattered pearls."

2:25 "And they shall have immaculate partners [اَزْوَاجٌ مُّطَهَّرَةٌ] in [the gardens]..."

4:57 "And they shall have immaculate partners [اَزْوَاجٌ مُّطَهَّرَةٌ] in them..."

One of the great male Sufi contemporaries of Rabi'a al-'Adawiyya provided a divine justification for a pederastic relationship, which was repeated without a hint of disapproval in a 10th century book about great Sufi women:

One day Rabi'a saw Rabah [al-Qaysi] kissing a young boy [وهو يقبّل صبيا صغيرا]. 'Do you love him?' she asked. 'Yes,' he said. To which she replied, 'I did not imagine that there was room in your heart to love anything other than God, the Glorious and Mighty!' Rabah was overcome at this and fainted. When he awoke, he said, 'On the contrary, this is a mercy that God Most High has put into the hearts of his slaves.'

(Quoted from as-Sulami, Early Sufi Women = ذكر النّ��وة المتعبّدات الصّوفيات, translated by Rkia E. Cornell, Louisville, KY: Fons Vitae, 1999, pp. 78-79.)

Sexual use of eunuchs

Besides boys, straight Muslim men were occasionally interested in grown adults as well, provided they were not "male." There is a hadith in which the Prophet's companions asked whether they were allowed to use men (presumably prisoners of war) as eunuchs to fulfill their sexual urges, since they were far from their wives.

Bukhari, Authentic Traditions, Book LXII (Marriage), Chapter 6:

(9) Narrated ibn Mas'ud: We used to fight alongside the Prophet, peace be upon him. There were no women with us, so we said: "O Messenger of God, may we not treat some as eunuchs [ألا نَستَخْصِي]?" He forbade us to do so.

The version in Bukhari, Book LXII Chapter 8:13a says that rather than let the companions "treat [some] as eunuchs" while stuck out on military campaign, the Prophet allowed them to have sex with a sexually experienced, unmarried woman who would take a cloak as compensation [رَخَّصَ لَنا أنْ نَنكِح المَرأَة بالثَّوْبِ], and he recited to them from the Qur'an (5:87): "O ye who believe! Make not unlawful the good things which Allah has made lawful for you, but commit no transgression." This mention of a cloak as compensation is a reference to a story that is told with more details in Sahih Muslim, Book of Nikah, Hadith 13, 22 and 23. The permission to have sex with a woman for an agreed price reflects the ancient view that a man could not commit adultery by having sex with an unmarried, sexually experienced woman, but only by having sex with a married woman or a marriageable daughter.

Clearly, when the companions came to the Prophet asking if they could designate eunuchs, it was because they were seeking a way to find lawful sexual release, and they saw eunuchs as such a way. Muhammad forbade the companions from treating captive men as eunuchs, or making them into eunuchs, since using a straight male as a eunuch was wrong, of course -- that was essentially the sin of the people of Lut. But what about using a natural eunuch (i.e. one who permanently lacks arousal with women) as a eunuch?

Given that ibn Mas'ud made reference to the use of eunuchs for sexual gratification, and given that the Prophet understood what he meant, that indicates that the use of eunuchs for sexual gratification was known in Arabic society, and was considered a use that was appropriate to eunuchs. Since eunuchs were not considered male, there was no prohibition against it, not even in the Qur'an.

Eunuchs were still sex objects for straight men in the Mamluk dynasty, according to David Ayalon in Eunuchs, Caliphs, and Sultans: A Study in Power Relationships (Jerusalem, 1999). They not only served to prevent older Mamluks from having sexual access to younger trainees:

The eunuchs seem to have served as a shield against homosexual lust in yet another way. They themselves formed the target of that lust, thus diverting it from the youngsters. They are described as being womanly and docile in bed at night and manly and warlike by day in a campaign and in similar circumstances (hum nisaa' li-mutma'inn muqeem wa rijaal in kaanat al-asfaar; li-annahum bil-nahaar fawaaris wa-bil-layl 'araa'is).

[Arabic transcribed by Ayalon on page 34, from Abu Mansur al-Tha'alibi, Al-Lataa'if wal-Zaraa'if, Cairo 1324/1906-7, p. 79, lines 1-7; and the same quote from Tha'alibi in his Tamtheel wal-Muhaadara, Cairo 1381/1961, p. 224.]

An Eunuch Companion?

As for the issue of whether Muhammad himself expressly acknowledged that some people by nature are incapable of heterosexuality, thus being natural eunuchs, consider the following ahadith.

Bukhari, Authentic Traditions, Book LXII (Marriage), Chapter 2:

The Statement of the Prophet, peace be upon him: "Whoever is able to perform coitus should get married, for it helps him lower his gaze and use his private parts in the best way." And should he get married who does not have a desire for conjugal intercourse?

(3) Narrated 'Alqama: I heard [Abdullah] saying [to Uthman]: "[...] The Prophet, peace be upon him, once said to us: "O young men! Whoever among you is able to perform coitus, he should get married, and whoever is not able, then he should abstain, for indeed he is nonvirile" [literally: "he possesses an emasculated status"]

The Arabic of the last sentence is: يا مَعْشَرَ الشَّبابِ مَن اسْتَطاعَ مِنْكُم الباءَةَ فَلْيَتَزَوَّجْ، وَمَنْ لَمْ يَستَطِيع فَعَلَيْهِ بالصَّوْم، فإنَّهُ لَهُ وِجاءٌ

Bukhari, Authentic Traditions, Book LXII (Marriage), Chapter 3:

Whoever is not able to perform coitus should abstain.

(4) Narrated Abdullah: We were with the Prophet, peace be upon him, as young men and we did not feel any passion. And the Messenger of God, peace be upon him, said to us: "O young men! Whoever among you is able to perform coitus, he should get married, and whoever is not able, then let him abstain, for indeed he is nonvirile."

In the next case, a specific man, Uthman bin Madh'un, comes to ask if he can be permitted to live a life of asceticism, and he is not allowed to:

Bukhari, Authentic Traditions, Book LXII (Marriage), Chapter 8:

What is disliked about asceticism and eunuchization.

(11) Narrated Sa'd bin Abi Waqqas: The Messenger of God, peace be upon him, forbade Uthman bin Madh'un to be an ascetic, and if he had allowed him, we would have made ourselves eunuchs.

(12) Narrated Sa'd bin Abi Waqqas: He forbade this, that is to say, the Messenger of God, peace be upon him, forbade 'Uthman bin Madh'un, and if he had allowed him to be an ascetic, we would have made ourselves eunuchs.

The Arabic of the last sentence is: وَلَوْ أجازَ لَهُ التَّبَتُّلَ لإخْتَصَيْنا

But notice the different outcome in the following case:

Bukhari, Authentic Traditions, Book LXII (Marriage), Chapter 8:

(13b) Narrated Abu Huraira: I said, "O Messenger of God, I am a young male, and I fear torment for myself, but I do not feel that with which to marry women" [إنِّي رَجُلٌ شابٌّ وأنا أخافُ على نَفسِي العَنَتَ وَلا أجِدُ ما أتَزَوَّجُ بِهِ النِّساءَ]. He remained silent. Then I said something similar to that, and he remained silent. Then I said something similar to that, and he remained silent. Then I said something similar to that. Then the Prophet of God, peace be upon him, said: "O Abu Huraira, the pen is dried as to what you are experiencing. So be a eunuch for that reason or leave it alone."

[يا أبا هُرَيْرَةَ، جَفَّ القَلَمُ بِمَا أنتَ لاق فاخْتَصِ عَلى ذَلِكَ أوْ ذَرْ]

This hadith is packed with information that raises a load of questions: What does Abu Huraira mean by his being a "young male"? What is the torment that he fears for himself? What does he not have that he would need in order to pair up with women? And why does he use the plural "marry women" and not say "marry a woman" as one might well expect? Why does the Prophet (SAW) stay silent, and wait for him to repeat the statement, and why does he answer on exactly the fourth time? Finally, what does the Prophet's command mean: "So be a eunuch for that reason or leave it alone"? Leave what alone? Stop doing what?

Since Abu Huraira calls himself a young male or male youth, we have to assume he is on the verge of adulthood or has just crossed over into adulthood when he makes his statement. He is at the point when his maleness will really have to show itself -- if not, he will find himself in the eunuch category. The test of manhood is precisely sexual potency with women, since that is what signifies fertility in a fully grown man. Whoever did not develop that skill, would be a eunuch by default.

Abu Huraira is at a critical time of life when everything changes for a male. In ancient times throughout the Mediterranean world, beardless adolescent boys were often objects of adoration and courtship for other older men, and there is some evidence that this situation was also known among the Arabs, as indicated above. But when a boy crossed over into manhood, he was no longer a fit object for this kind of attention. What made him no longer fit was his newly acquired status as a full-grown male, which implied that he was now fertile for procreation with women, as evidenced by his getting erections around women, and by other physical signs of completed puberty like beard growth.

Abu Huraira is just crossing this threshold, but he has a couple of problems. First, he says, he fears torment for himself, that is, for his nafs. The word for torment here is 'anat, which is used in the Qur'an in a context (surat Nisa', 4:25) that suggests it is the torment of sexual abstinence. Some interpreters view it as the torment of having committed sins. For them, the torment must be the remorse that comes after the inevitable failure to be abstinent. They do not like to think of Allah (swt) describing sexual abstinence as a torment that requires a remedy. But it is much simpler and more true to human nature to assume that the torment is that of living under the influence of youthful sexual hormones with no appropriate way of working them out. In sura 4:25, "the ones feeling torment are men who lack the power or status to marry (or have sex with) free believing women, and the remedy for their torment is to allow them to marry (or have sex with) slave girls with the permission of their families, as long as they pay them their due compensation and as long as the slave girls are not seeing other men."

But Abu Huraira has come with a different problem than the men referred to in the Qur'an. He does not find in himself what it takes to marry "women" at all. He is not talking about their social status, but their gender. Now, if he had meant to say that he was so poor that he could not afford even a slave girl, he would have said that he did not have what he needed "to marry a woman." After all, before he starts complaining that he can't afford to marry a bunch of wives, he would probably first say whether he could afford to marry one woman. But he doesn't talk about one woman, he starts right in by saying that what he lacks is the ability to marry "women." Because he uses the plural, the statement becomes an enunciation of his inability to be with women in general. Abu Huraira is expressing that he is impotent with women.

So if Abu Huraira is impotent with women, what is the nature of the torment that he fears? The word 'anat still suggests the torment of sexual abstinence. It is still the question of how to exercise his hormonally dictated sexual needs. Of course, if he is not aroused by women, having to abstain from sex with them would not even be a problem, let alone a torment. But what about having sex with men?

By calling himself a male, he is cutting himself out of the pool of potential passive partners for other men. But by admitting his impotence with women, he is excluding himself from the male category. The statement is confusing, and perhaps necessarily so, since Abu Huraira is still a young man, and who knows, perhaps he might still develop sexual feelings for women.

And so it is natural that the Prophet would not rush to answer, but rather remain silent. He cannot settle Abu Huraira's dilemma, because he does not have enough information to be sure of the correct answer.

Why does he wait for him to ask four times? Four times is for the four seasons. In Hanafi law on impotence as grounds for divorce, the wife has to give the husband a whole year to consummate the marriage before she can choose to divorce him, because a man is not at his best at every time of year, and he may have to wait for the season that most agrees with him before he is able to perform, which may be summer, fall, winter or spring. Even if the husband is a eunuch, she still has to wait a year to see if he can consummate, but if he is castrated, she can get a divorce right away (see Al-Marghinani, Hidaya, Book on Divorce, Chapter on Impotence).

Abu Huraira comes to the Prophet saying the same thing four times, meaning that he is in the same condition no matter what time of year it is. And so, the Prophet tells him his condition is permanent, using a metaphor for a sealed destiny: "The pen is dried as to what you are experiencing." Here you have a statement from the Prophet affirming that a eunuch, or in modern terms a gay man, cannot change his sexual orientation.

Finally, what does the answer mean: "So be a eunuch for that reason or let it be"? The alternatives he gives are stark: (a) be a eunuch or (b) let it be. What is it that the young man on the brink of adulthood would have to stop doing, unless he were a eunuch? What does a youth do before adulthood that males cannot do in adulthood but eunuchs can?

One answer springs to mind: youths are love objects for men, particularly playing the passive role as the "beloved", until they reach manhood when the active-passive sexual relationship with the older male lover has to stop. That is one thing that he will have to cease doing if he is not a eunuch. But a eunuch never achieves manhood, so there is no reason why he would have to stop being passive with men. Notice that "being a eunuch" is the opposite alternative to "stopping" whatever you were doing; in other words, a eunuch does not have to stop.

So we have our answer.

To sum up, Abu Huraira, the "father of a kitten," has come to the Prophet as a very young man, on the brink of adulthood, and has admitted that he is currently impotent with women. The Prophet waits for a year before giving his opinion. But after a year has passed and Abu Huraira's statement has not changed, the Prophet tells him that what he is experiencing is not going to change, so Abu Huraira has to make a decision between two options. He can't go back and forth from one option to the other. He can be a eunuch and keep doing what he was doing before to meet his sexual needs -- which seems to be the anticipated choice. Or if being a eunuch is not the choice Abu Huraira wants to make, then he will have to stop doing whatever he was doing and conform to the rules for adult males. It appears Abu Huraira chose to live as a eunuch in keeping with his consistent year-long testimony, given that he never married or had any children. That might go some way to explain his controversial reputation.

Prohibition of public displays

Finally, there is a pair of verses calling for punishment in cases of indecency (فَاحِشَة) between people of any gender (4:15-16). These verses are often cited as a prohibition of homosexuality because one of the verses refers to indecency committed by women (with the implication that men were not involved). But in referring separately to an act committed by women, these verses are simply covering all the bases, so to speak. In order to address all cases, it is necessarily for grammatical reasons to deal separately with an offense by women only. As to what is meant by an indecency, the text does not specify. But in order for someone to be convicted of the offense, four eyewitnesses have to testify to it, which seems to indicate some sort of public act. Certainly the idea that, for the sake of decency, erotic behavior should be carried out in private goes back at least as far as Plato. In any case, by "indecency," these verses are not referring to homosexuality per se, since two people of opposite sex can also be covered by verse 4:16.

🛑 This article was originally posted in Born Eunuchs blog

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smutty-books · 1 year ago

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It’s out!!!!!!! Everyone give love and read this awesome chapter!!!!!!!! @forbidden-sin-bin awesome job, love it and the speech and characterization is very realistic. Love it!!!!!! Can’t wait for the next chapter!!!!!!!

By Your Side - Chapter 3

Summary: Only appearing as a mere background extra a few times, your hopes of landing a large enough role to be truly seen dwindles by the minute. In the midst of the long wait, you bury yourself in being the hardest working part-time barista the café has to offer.

Oh, and say hello to your new manager, who’s also working hard to make ends meet.

---

August 27, 1997

---

Brushing your apron smooth, you made your way to the cash register with a your usual practiced smile. "Welcome to the Tango Palace. What can I get you today?"

The welcoming expression on your face was far from the reality of your situation right now. And boy, it was bad.

Ever since the trip from New York feeling like a success, the days of receiving nothing but silence on your end slowly melted into creeping disappointment. Waiting by the phone for hours on end, all for nothing, the day wasted.

And it wasn't just the callback that you were waiting for: you had dozens of tryouts in the race against many others - improvs, scripts, interviews, singing, even a literal hand evaluation - in order to take that one and only spot of being chosen.

Though your parents were always happy whenever you landed a spot as an extra in the background of a single scene, be it movie or tv show, it did nothing to quell the shot-through nerves of wondering if the agency would ever give you an update on that callback you did.

At this point, nearing the new school year for Quinn's first year of kindergarten was the only silver lining in all of this. No doubt, you were proud, but it was bittersweet seeing them grow so fast. It seemed as if it were only yesterday that you had brought him home from the hospital, and in a blink he's walking, talking and ready to learn how to read.

In fact, you were so lost in reminiscing you nearly missed your customer's order.

Realizing you may or may not have zoned out for a second too long, you mentally slapped yourself as you quickly typed out the order. "S-sorry! Was it a regular coffee, one cream, no sugar?"

"And a quiche." Your customer sighed. "Jesus Christ..."

You nodded as you forced down your panic and irritation at the backhanded comment, giving them the total as you set the register to print out the receipt. "Alright, it'll only take a second." Whipping around, you set to work on pouring out a steaming hot cup of coffee, freshly brewed, and placing a pre-prepared veggie quiche out of the fridge and into the oven, dialing the settings to heat it just right.

Holding back your own sigh, you leaned back on the countertop as you waited. Truth be told, you weren't sure if the thought of getting fired was more stressful, or the thought of becoming a good-for-nothing that's entirely possible in the near future was worse. Either way, you couldn't lose this job.

The owners were kind enough, and business wasn't overly crowded with people, but you wanted to show them that hiring you was the best decision they could've made. Thinking about anything that isn't the job is the complete opposite of what you're trying to prove.

'Don't think of anything but what's in front of you, right now.'

---

Later that evening...

---

You tossed each letter onto the table in two separate piles; One for bills, the other for junk mail. After an uneventful day of serving customers, you returned home as always, filtering out the mail for your parents before they came home.

It wouldn't be long before the school year started, and you'd have to cut your hours in order to pick Quinn up from school, elsewise he'd be stuck in the after-care program till six, which wasn't fair for him at all.

It wasn't as if your family was poor or in debt, rather down on its luck. Your parents working at desk jobs required them to be there from at least nine to five, there was little to no time to take a break, especially now that they're not just working to keep the house afloat; If all else failed, you'd have to pick a course and go through community college just to get some degree that'll help you find a job that pays.

A part of you feared that you'd be kicked out eventually, which terrified your thoughts of not being able to take care of Quinn. And not being able to take care of Quinn means you're probably getting kicked out of the house like every other parent does to their kid that doesn't deliver.

Alright, that last part is debatable. But it’s possible, and you weren’t taking any chances.

And by not taking any chances, you sure as hell weren’t about to let the phone ring twice as you practically leaped over the kitchen table to pick it up.

"Hi! Hello?! Sorry- hello?"

"H-hello? Hi, is this-?" A stressed voice stutters out your first and last name.

Your face, initially bright with hope fell comically quick as you realized it wasn't an agency calling you for a role. Instead, a somewhat nervous voice of a young man answered. From how he sounded you could tell he was sweating bullets coming out of the other side of the phone.

"Yes, hi. That would be correct." You replied, not bothering to hide your deadpan shift in mood. This however didn't seem to phase the stranger.

"Oh, great! I saw your resume sent in to my agency, and I see you're looking for an agent to represent you in the coming years? Hopefully trying to find work?"

A few seconds of silence passed as you processed his response. 'Oh shoot, they actually remembered?' You thought with wide eyes.

"He-hello?"

"Yep, still on the line. May I ask who's calling?"

"Sean Warden. Sorry I should've introduced myself at the start but-"

You cut him off. "All good. And to answer your question: Yes. I'm in need of assistance in receiving job offers. Is that sufficient?"

"Awesome. So, the reason I'm calling you right now is because I have a proposition to offer you."

Again, silence, as if he was awaiting a reaction out of you. You however, had already begun to lose patience. "...Please continue." You held back a sigh, beginning to wonder if this is some sort of prank call or scam caller.

Still, this 'Sean' guy seemed either desperate or eager as he revealed his intention.

"I would like to represent you as your agent."

...

A few hours later...

...

"I'm going to be honest with you: This is not how I expected a potential signing of a client to look like."

Sitting inside a Tim Horton's café, coffee cups in hand, you found yourself sitting at a two-person table with a young, skittish and scrawny looking man in his mid to late twenties. Admittedly, this isn't the kind of guy you'd expect to meet.

Sharing an awkward silence, both of you holding small black coffees, neither of you had the gall to break the painful, painful silence. At least, until you've finished reading the whole entire contract that he gave you.

Given you're in the middle of the second page out of... eight, this was going to be a long evening.

Flicking your gaze at him for a brief glance away from your reading, you saw no impatience, only anxiousness, in his face. "Sorry if I'm taking up your time." You offered, figuring it'd be the least you could do for someone who hasn't been pushing your buttons.

Sean waves you off. "No need, I'm just happy you've agreed to even see me. I'll take anything, really."

You raised a brow. 'Anything, he says.' Your thoughts wandered away to making it seem as if you weren't the first option of employment, probably the last.

"O-oh, no no nonono, I didn't mean it like that!" He corrects himself, probably noticing or fearing that he might've made you reconsider signing that contract. "I mean- like-" He sighs, covering his face with a hand, filled with stress. "Don't get me wrong, I absolutely wanted to pick you as a client. I've seen your resume and everything; I can see the potential you have, I mean it."

Nodding, you resumed scanning the papers. "Continue. I'm listening, don't worry." Seeing that he hadn't missed his shot, he relaxed a little.

"I'm not trying to sell a sob story, it's just the truth. As you may know, the work I do is to find others work; Aspiring actors, music artists, the like? I'm no beginner to this, I've had many clients in the past and I haven't failed finding them jobs. But when there's older, more experienced agents... Well, you'd want to be represented by them more than me."

You hummed in acknowledgement, not taking your eyes off the contract as you flipped to page 3.

"My last three clients have all decided to move on to find a more renowned agency, meaning that as of now, I've no one to find work for, which also means my wages are little to none at the moment." Sean finished, clasping his hands together and resting them on the table, looking down as he finished. "What I'm offering you right now isn't the end all, be all. I promise you, regardless of what's going on in my personal and home life, I'll give it my all to find you what you need." It almost sounds like a plead, coming from him. "If you end up parting ways with me in the future, that's more than okay! It's just... please. Give me this chance to help you out."

Finally, you raised your head to look at him. Keeping your face neutral, you finally spoke after a few moments:

"Could you do something for me, if I do sign?"

He nodded eagerly. "Yeah, of course! What is it?"

Taking sip of your coffee first, you then reached into your bag and handed him your notebook. Well, one of many... but you knew this one had something you were looking for, and you couldn't reach it by yourself.

Flipping through to the page you wanted him to see, you slid the notebook over too him. "There's someone I know that's been looking to release an EP this year... probably this year, I don't know exactly. Problem is, you can't find their stuff here, only in Detroit. Think you could help me out?"

"Can I?" He almost laughed in relief. "Say no more." Scanning the written contact info that wasn't written in your hand, you watched as he holds the notebook closer to his face as something flickers across his expression. "Hold on a second..." First starting from genuine interest slowly melted to confusion, then familiarity.

You raised a brow. "Is everything alright?"

Suddenly, Sean's gray eyes widened in recognition, and indignation.

"OH, NOT THAT BALD-HEADED BASTARD?!"

...

....

.....

A few weeks later...

...

"OH, NOT THAT SMUG FUCKIN TWINK."

Marshall's head snapped up from writing another let of lyrics as he looked at his recently-signed agent, Paul. "The fuck you goin on about man?"

Holding the letter in his hands, Paul looked like he was glaring daggers into the paper. "Not you! It's this guy that I knew from law school, fucking annoying is what he was." Tossing the paper to his table, he sighed as he walked out of the room. "Take a look if you want, apparently his client claims to know you or something. They're waiting for your EP."

'How the hell'd they know already, this fuckin early?' Marshall picked up the paper, lazily scanning through the content that somehow got Paul pissed enough to take a hike. The signed name of the writer, Sean Warden, didn't ring any bells except the one labelled: 'white guy's name', if it wasn't obvious enough.

No one here would name their kid Sean, for fucks sake.

The name of his client however... slowly, but eventually remembering that day they met, even if it was only for a few minutes, was not forgotten on either of them, it seems.

Marshall huffed out a laugh.

"Hoooooooly fuckin shit. That bitch actually did it."

----

(End of Chapter 3)

----

A/N: HAPPY 1 YEAR AND... *checks calendar* NEARLY THREE MONTHS Y'ALL

Yep.

I think you already know I'm about to apologize again, so uhh... I'm extremely, very sorry? If any of you are still waiting I'm incredibly sorry for the long ass wait. I said previously it was all uphill from here, which was a LIE IT SEEMS

But just to make it up to you all... Chapter 4 is coming THIS WEEK. So there's something to look forward too I hope! Chapter 5 is coming a few weeks after as well. But I hope this suffices for now, thank you for your patience <3

Taglist: @eminemsorangejuice , @slimshay-castle , @jackiehollanderr , @mizzysx , @esposadomd , @dimitrampl , @hallecarey1 , @krillfromsky , @nabiiturner, @swimregulas , @olivesarenicetoeat17 , @linnottt , @harryswif3 , @liathelioness , @roundbrownlover , @crimsonincursive , @akemiixx01 , @lizzy06 , @chxe-zdechnac , @ellies-femme , @qwerrry , @born2wyn , @thefemalestorywriter , @milllieeee , @neozen-23 , @in0320

(Let me know in my ask box if you would like to be added to the taglist!)

#by your side series #eminem x reader #marshall mathers x reader #forbidden sin bin #sin bin reads #everyone give love and read this chapter!!!

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dailytafsirofquran · 1 year ago

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Tafsir Ibn Kathir: Surah Al-Nahl Ayah 90

In the Name of Allah, the Most Gracious, the Most Merciful.

16:90 Verily, Allah orders justice and kindness, and giving (help) to the relatives, and He forbids immoral sins, and evil and tyranny. He admonishes you, so that perhaps you may take heed.

The Command to be Fair and Kind

Allah says:

Verily, Allah orders justice and kindness,

Allah tells us that He commands His servant to be just, i.e., fair and moderate, and that He encourages kindness and good treatment.

As He says:

And if you punish them, then punish them with the like of that with which you were afflicted. But if you have patience with them, then it is better for those who are patient. (16:126)

The recompense for an offense is an offense the like thereof; but whoever forgives and makes reconciliation, his reward is with Allah. (42:40)

and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall count as atonement for him. (5:45)

And there are other Ayat which support the institution of justice in Islam, as well as encouraging a fair and generous attitude.

The Command to maintain the Ties of Kinship and the prohibition of Immoral Sins, Evil and Tyranny

Allah says:

and giving (help) to relatives,

meaning that Allah is commanding us to uphold the ties of kinship, as He says:

And give the relative his due and to the poor and to the wayfarer. But do not spend wastefully in the manner of a spendthrift. (17:26)

and He forbids immoral sins, and evil.

Fahsha' refers to all things that are forbidden, and Munkar refers to those forbidden deeds that are committed openly by the one who does them.

Hence Allah says elsewhere:

Say (O Muhammad): "(But) the things that my Lord has indeed forbidden are the indecencies, whether committed openly or secretly. (7:33)

Baghy, refers to aggression towards people.

In a Hadith, the Prophet said:

There is no sin more deserving of having its punishment hastened in this world, as well as what is reserved in the Hereafter for the one who does it, than tyrannical aggression and cutting the ties of kinship.

He admonishes you,

meaning, He commands what He commands you of good and He forbids what He forbids you of evil;

so that perhaps you may take heed.

Ash-Sha`bi reported that Shatiyr bin Shakl said: "I heard Ibn Mas`ud say:

`The most comprehensive Ayah in the Qur'an is in Surah An-Nahl:

Verily, Allah enjoins justice and kindness...'''

It was reported by Ibn Jarir.

The Eyewitness Account of `Uthman

Concerning the revelation of this Ayah, Imam Ahmad reported a Hasan Hadith from Abdullah bin Abbas who said:

"While the Messenger of Allah was sitting in the courtyard of his house, Uthman bin Maz`un passed by and smiled at the Messenger of Allah.

The Messenger of Allah said to him,

Won't you sit down?

He said, `Certainly.'

So the Messenger of Allah sat facing him, and while they were talking, the Messenger of Allah began looking up at the sky, looking at it for a while, then he brought his gaze down until he was looking at the ground to his right. Then the Messenger of Allah turned slightly away from his companion Uthman to where he was looking. Then he began to tilt his head as if trying to understand something, and Ibn Maz`un was looking on.

When the matter was finished and he had understood what had been said to him, the Messenger of Allah stared at the sky again as he had the first time, looking at whatever he could see until it disappeared. Then he turned back to face Uthman again.

Uthman said, `O Muhammad, I have never seen you do anything like you did today while I was sitting with you.'

The Messenger of Allah said:

What did you see me do?

Uthman said: `I saw you staring at the sky, then you lowered your gaze until you were looking to your right, then you turned to him and left me. Then you tilted your head as if you were trying to understand something that was being said to you.'

The Messenger of Allah said to him, (Won't you sit down)?

Uthman said, `Yes'. The Messenger of Allah said:

A messenger from Allah came to me just now, when you were sitting here.

Uthman said, `A messenger from Allah!' The Messenger of Allah said, Yes. Uthman said, `And what did he say to you?' The Messenger of Allah said:

Verily, Allah orders justice and kindness... Uthman said:

That was when faith was established in my heart and I began to love Muhammad.''

It is a Hasan Hadith having a good connected chain of narrators in which their hearing it from each other is clear.

#allah #quran #revert #dua #islam #help #religion #revert help #ayat #hadith #revert help team

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my-islam-reminder · 10 months ago

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Narrated Anas bin Malik رضی اللہ عنہ :

Allah's Messenger (ﷺ) mentioned the greatest sins or he was asked about the greatest sins. He said, "To join partners in worship with Allah; to kill a soul which Allah has forbidden to kill; and to be undutiful or unkind to one's parents." The Prophet (ﷺ) added, "Shall I inform you of the biggest of the great sins? That is the forged statement or the false witness." Shu`ba (the sub-narrator) states that most probably the Prophet said, "the false witness."

Narrated by Sahih Bukhari in his bookImam Bukhari

Hadith (Sahih)

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onlyhaqq · 2 years ago

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Narrated Anas bin Malik:

Sahih al-Bukhari 5977

#hadith #salaf #islam #muslim #quran #holy quran #islamicquotes #islamic #islamicreminders

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therealcocoshady · 8 months ago

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Fuck it By Your Side chapter 5 is out tonight get your clocks ready

THIS IS FOR Y’ALL EM LOVERS OUT THERE WE’RE SO BACKKKKK

LET'S FUCKING GOOOOO. @forbidden-sin-bin aka Eminem Fanfiction Fandom Royalty is BACKKKKK. ❤️ I just can't wait to read Chapter 5 !!!

#eminem #marshall mathers #slim shady #eminem fanfiction

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ahlulbaytnetworks · 2 years ago

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🍂🥀🍂 Jabir's powerful words to Atiyyah on the Arbaeen of Imam al-Hussain (as)

Atiyyah al-Awfi said:

I left with Jabir bin Abdillah al-Ansari (ra) to visit the grave of al-Hussain bin Ali (as), and when we entered Karbala, Jabir came near the bank of River Euphrates, performed the major ablution (ghusl) and wore his clothes; then he opened his bag which contained su’d (a plant with sweet odor). He spread the perfume over his body; thereafter, he did not take a step save in the remembrance of Allah, until he neared the grave (of al-Hussain (as)

(Then) he said: “Make me touch the grave, and I made him do so. Thereupon he fell over the grave unconscious. I sprinkled some water on him, and he gained consciousness.

Then he cried three times: Ya Hussain

Addressing al-Hussain (as) he said: “Why is the beloved not responding to the call of the lover? And how can you respond, while your veins have been severed, and your body has been separated from your head? I bear witness that you are the offspring of prophets (pbbut), and the son of the master of believers, and the offspring of the companion of piety, and the offspring of guidance, and the fifth member of the people of the cloak, and the son of the master of chiefs, and the son of Fatima (sa), the mistress of women; how can you not be so, while the hand of the Leader of Apostles (S) fed you, and you were breast fed from the breast of belief, and trained in the bosoms of pious people, your weaning accompanied the state of utter submission; hence, you enjoyed a pleasant state both during your life and death; however, the hearts of the believers are sorrowful due to your separation, and do not doubt about your good position. So upon you be Allah’s peace and approval. And I bear witness that you faced what your brother (Prophet) Yahya (as) had faced.

Thereafter Jabir felt the presence around the grave and said: Peace be unto you and the spirits that have descended in the neighborhood of al-Hussain (as), I bear witness that you kept prayer steadfast and gave the zakat and you commanded the good and prohibited the forbidden and struggled against the deniers of religion and you worshipped Allah until conviction came to you.

Then he said: I swear by the One Who sent Muhammad (S) as a Prophet with truth; surely we participated with you in what you encountered. Atiyyah (not understanding this powerful statement made by Jabir) asks: How can that be possible while we did not descend on any valley, nor did we climb any mountainous area, nor did we fight with the sword, whereas the heads of the group of al-Hussain (as) have been separated from their bodies, their children made orphans, and their women made widows?

Jabir said: “O ‘Atiyyah, I heard from my beloved, the Apostle of Allah (S), say, ‘Whosoever loves a nation, would be resurrected with them, and whosoever loves the deed of a nation, would be considered one who has participated in the deed.' I swear by the One Who Sent Muhammad (S) as a Prophet in truth, surely my intention and the intention of my companions is according to the intention of al-Hussain (as) and his companions (pbbut).

Then Jabir says to ‘Atiyyah: Take me towards the houses of Kufa.

When we reached a certain point on the way, Jabir said to 'Atiyya: ‘O ‘Atiyyah, may I advise you, for I do not think that I shall meet you after this short journey? Love the lover of Aali Muhammad (S) as long as he/shes loves them, and have aversion for one who has aversion for Aali Muhammad (S) as long as he/she has aversion for them, even if he/she were to fast and stand in prayer frequently; and befriend the lover of Aali Muhammad (S), for surely if one of their feet were to slip due to excess of sin, the other foot would be firm due to love for Aali Muhammad (S), for verily the lover of Aali Muhammad (S) would return to Paradise and one who have aversion for them would return to Hell Fire.

🍂 Bihar al-Anwar 🍂

🍂 (vol. 65, pg. 131) 🍂

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smutty-books · 10 months ago

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Relationship goals!!!!!!!!!! @forbidden-sin-bin maybe some Shady x reader vibes??!!!!!!!!!

The Addams Family (1991) dir. Barry Sonnenfeld

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smqazi · 26 days ago

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WHAT DOES Laa Ilaaha IllAllaah MEAN?

When we say “Laa Ilaaha IllaAllah," we are affirming that there is no god but Allah (Subhanahu wa Ta’ala). Every Muslim believes in this and testifies to it.

Maybe your first time saying Laa Ilaaha IllaAllaah was when you reverted to Islam, or maybe you grew up saying this every day. Regardless of how we came to believe in Allah (Ta’ala), the phrase is an important part of our faith.

Saying La illaha illa Allah affirms your faith, yes. But did you know that saying it also has benefits that bring you reward in the sight of Allah (ta’ala)? Here are three benefits to motivate you to keep your tongue moist with Laa Ilaaha IllaAllah.

Forgiveness of Sins

It was narrated from Mu’adh bin Jabal (RadiyAllahu ‘anhu) that the Messenger of Allah(ﷺ) said: “There is no soul that died bearing witness to Laa Ilaaha IllAllah, and that I am the Messenger of Allah, from the heart with certainty, but Allah will forgive it.” (Ibn Majah)

Acceptance of Du’a

Narrated ‘Ubada bin As-Samit (RadiyAllahu ‘anhu):

The Prophet ﷺ said whoever gets up at night and says: — ‘Laa ilaaha illAllaahu Wahdahu laa Shareeka lah lahul Mulk, wa lahul Hamd wa huwa ‘alaa kulli shai’in Qadeer.”

The Prophet ﷺ said whoever gets up at night and says: —Al Hamdu lillaahi wa SubhaanAllaahi wa laa-ilaaha illAllaah waAllaahu Akbar wa laa hawla wa laa Quwwata illaa-billaah.’ (None has the right to be worshipped but Allah. He is the Only One and has no partners. For Him is the Kingdom and all the praises are due for Him. He is Omnipotent. All the praises are for Allah. All the glories are for Allah. And none has the right to be worshipped but Allah, And Allah is Great And there is neither Might nor Power Except with Allah).

And then says: — Allaahumma Ighfir Lee (O. Allah! Forgive me). Or invokes (Allah), he will be responded to and if he performs ablution (and prays), his prayer will be accepted.” (Bukhari)

Freedom from Hell

Narrated `Utban bin Malik Al-Ansari (RadiyAllahu ‘anhu), who was one of the men of the tribe of Bani Salim: Allah’s Messenger (ﷺ) came to me and said,

“If anybody comes on the Day of Resurrection who has said: Laa Ilaaha IllaAllaah, sincerely, with the intention to win Allah’s Pleasure, Allah (Subhanahu wa Ta’ala) will make the Hell-Fire forbidden for him.” (Bukhari)

It was narrated from Abu Hurairah and Abu Saeed (RadiyAllahu ‘anhumaa) bore witness that the Messenger of Allah (ﷺ) said:

“If a person says: ‘Laa ilaaha illAllaahu wa Allaahu Akbar (None has the right to be worshipped but Allah and Allah is the Most Great),’

Allah (Subhanahu wa Ta’ala) says: ‘My slave has spoken the truth; there is none worthy of worship except I, and I am the Most Great.’ If a person says: Laa ilaaha IllAllaah Wahdahu (There is none worthy of worship except Allah alone), Allah (Subhanahu wa Ta’ala) says: ‘My slave has spoken the truth; there is none worthy of worship except I, alone.’ If he says, Laa Ilaaha IllaAllaahu laa shareekalahu (There is none worthy of worship except Allah with no partner or associate),’ Allah (Subhanahu wa Ta’ala) says: ‘My slave has spoken the truth; there is none worthy of worship except I, with no partner or associate.’ If he says: ‘Laa Ilaaha IllaAllaah, lahul Mulku wa lahul Hamdu (There is none worthy of worship except Allah, all dominion is His and all praise is to Him),’ Allah (Subhanahu wa Ta’ala) says: ‘My slave has spoken the truth; there is none of worthy of worship except I, all dominion Mine and all praise is due to Me.’ If he says: ‘ Laa Ilaaha IllaAllaah, laa hawla wa laa quwwata illaa billaah (There is none worthy of worship and there is no power and no strength except with Allah),’ Allah (Subhanahu wa Ta’ala) says: ‘My slave has spoken then truth; there is none worthy of worship except I, and there is no power and no strength except with Me.’

One of the narrators Abu Ishaq (Radiyallah ‘anhu) said:

“Then Agharr (RadiyAllahu ‘anhu) another narrator said something that I did not understand. I said to Abu Jafar (RadiyAllahu ‘anhu): ‘What did he say?’ He said: ‘Whoever is blessed with (the ability to say) them (these words) at the time of death, the Fire will not touch him.’” (Ibn Majah)

These are just a very few examples of Ahadith that shows us the benefits of saying Laa Ilaaha IllaAllaah. Many Muslims probably say this phrase every day during salah or Dhikr, but when you remember the benefits that are attached to it, like many other Du’as, your mind gets more conscious about not only saying it with your tongue but affirming it with your heart and living it through your actions.

Laa Ilaha Illallaah Du’a’s Benefits in Hadeeth

A very short but very heavy Dhikr in Islam. We cannot even record the benefits of this lovely phrase. This is so heavy to weigh on the scale→ HasbiyAllWhen we say “Laa Ilaaha IllaAllah," we are affirming that there is no god but Allah (Subhanahu wa Ta’ala). Every Muslim believes in this and testifies to it.

Forgiveness of Sins

Acceptance of Du’a

Narrated ‘Ubada bin As-Samit (RadiyAllahu ‘anhu):

The Prophet ﷺ said whoever gets up at night and says: — ‘Laa ilaaha illAllaahu Wahdahu laa Shareeka lah lahul Mulk, wa lahul Hamd wa huwa ‘alaa kulli shai’in Qadeer.”

And then says: — Allaahumma Ighfir Lee (O. Allah! Forgive me). Or invokes (Allah), he will be responded to and if he performs ablution (and prays), his prayer will be accepted.” (Bukhari)

Freedom from Hell

Narrated `Utban bin Malik Al-Ansari (RadiyAllahu ‘anhu), who was one of the men of the tribe of Bani Salim: Allah’s Messenger (ﷺ) came to me and said,

It was narrated from Abu Hurairah and Abu Saeed (RadiyAllahu ‘anhumaa) bore witness that the Messenger of Allah (ﷺ) said:

“If a person says: ‘Laa ilaaha illAllaahu wa Allaahu Akbar (None has the right to be worshipped but Allah and Allah is the Most Great),’

One of the narrators Abu Ishaq (Radiyallah ‘anhu) said:

Laa Ilaha Illallaah Du’a’s Benefits in Hadeeth

A very short but very heavy Dhikr in Islam. We cannot even record the benefits of this lovely phrase. This is so heavy to weigh on the scale→ HasbiyAllaahu Laa Ilaaha Illaa Huwa ‘alaihi.

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