Books 2017

Pilgrimage between Islam and the Muhammadans

PART I: The Quranic Methodology in Asserting that Piety Is the Purpose of Pilgrimage

PART I: The Quranic Methodology in Asserting that Piety Is the Purpose of Pilgrimage

Contents

PART I: The Quranic Methodology in Asserting that Piety Is the Purpose of Pilgrimage (eleven chapters). CHAPTER I: Islamic Piety in Pilgrimage: Piety is the essence of Islam, Piety as the essence of Islam, "…The best among you in the sight of God is the most pious…" (49:13), Paradise is only for the pious ones among all people in general, The meanings of piety, Piety is the basis of faith, belief, and good deeds in Islam, Piety is the main purpose of all acts of worship. CHAPTER II: Piety and God's Remembrance during Pilgrimage: Introduction, Firstly: two types of God's remembrance: Practiced remembrance, Verbal remembrance, Secondly: pilgrimage rituals as pious acts, Remembrance of God during pilgrimage rituals, Lastly. CHAPTER III: Piety Is the Basis of the Call to Perform Pilgrimage: Firstly: "…Pilgrimage to the House is a duty to God…" (3:97), Secondly: "… for all who can make the journey…" (3:97), Thirdly: "…But as for those who refuse…" (3:97), Fourthly: "God is Independent of the worlds." (3:97). CHAPTER IV: Role of Piety in Fulfilling Pilgrimage: Devils' whispers, Fulfilling one's life with obedience. CHAPTER V: Pilgrimage Quranic Legislations in Light of Piety: Introduction, Firstly: piety in commands and prohibitions, Secondly: new legislations concerning pilgrimage: when being prevented, Thirdly: piety as a Quranic response to refute additions, distortions, and overt ostentatious religiosity before the advent of Islam, Lastly. CHAPTER VI: Ihram as the Embodiment of Piety during Pilgrimage: Introduction, Firstly: the temporal sanctuary of Ihram, Secondly: the locational sanctuary of Ihram, Thirdly: the human sanctuary, Lastly. CHAPTER VII: Piety and the Universality of Pilgrimage to All People: Introduction, Firstly: the Quran refutes such confining done by the Muhammadans, Secondly: the Quranic term ''people'' in pilgrimage legislations, Lastly: An Article. CHAPTER VIII: Piety and Generality of Pilgrimage Legislations for Women and Men Alike: Firstly: women have no special pilgrimage legislations in the Quran, Secondly: Quranic legislations pertaining to women between generality and special cases outside pilgrimage, Examples. CHAPTER IX: Piety Refutes the Falsehood of Performing Pilgrimage on Behalf of Others: Firstly: no one can perform Hajj instead of anyone else, Secondly: in general, no one can perform acts of worship instead of anyone else, Lastly. CHAPTER X: The Quranic Methodology in Pilgrimage Legislations: Muhammad as a follower of the religion of Abraham. CHAPTER XI: Real Pilgrimage Rituals in Islam: Firstly: Islamic pilgrimage journey and rituals within the Quranic context, Introduction, Before traveling to perform pilgrimage: the ability or physical and financial preparations of pilgrimage, Being prevented from undertaking the journey for external reasons, Preparing one's heart to pilgrimage before Ihram, Between Umrah and Hajj, Financial preparations to Hajj, Physical preparation before Hajj, Entering into the status of Ihram, Penalties for those who violate the status of Ihram, Rituals of Hajj during Ihram, Lastly: items that should never be part of Hajj rituals.

PART I: The Quranic Methodology in Asserting that Piety Is the Purpose of Pilgrimage

CHAPTER I: Islamic Piety in Pilgrimage

Piety is the essence of Islam:

Piety is the foundation upon which real Islamic sharia (i.e., the Quran alone) is based; and this Quranic sharia is the one applied by Prophet Muhammad. History of the Muhammadans with all its military conquests, empires, traditions, and man-made sharia laws is mostly against the essence of Islam; accordingly, their Sunnite and Shiite sharia laws are contradicting the real Quranic sharia of Islam. For instance, within the Sunnite religion that has nothing to do with Islam, Sunnites claim that Islam is purportedly based on five pillars: the dual testimony of there is no God but Allah, Muhammad is His Prophet, performing prayers, zakat alms, fasting Ramadan, and performing pilgrimage to the Kaaba. This so-called hadith (i.e., a saying allegedly ascribed to Muhammad centuries after his death) is learnt by heart by pupils in primary schools, as if those so-called five pillars are the only parts of Islam or its essence; nothing can be further from the truth. For the Sunnites, anyone denying any, or all, of the alleged pillars are considered to be infidels or apostates. In fact, Islam has many notions, principles, and higher moralistic values than merely performing rituals; within real Islam (i.e., Quranism), we can discern the contrast and discrepancy between the Quran and those Muhammadans; Islam has but one essence or one pillar: piety. The so-called hadith of the five pillars is insulting to Islam; the following points will show further details to explain this.

1- The real testimony of Islam is found and repeated in the Quran: it is one and not dual or two-part testimony; it goes as follows: "There Is No God but Allah". this testimony has no additional words; not even a single letter to be added to it, let alone names of mortals. This real Quranic testimony implies the basic belief that God has sent prophets: we do not have to add the name of one of them at all to the testimony; otherwise, this is deemed as differentiation among prophets by making one (or more) of them placed higher than the rest. In other words, to add to the testimony the name of Muhammad is against the repeated Quranic commands of NOT to place one prophet above the others; they are in the same stature without distinguishing some as the 'best' or lowest; see these commands in 2:136, 2:285, 3:84, 4:150-152, and 46:9. In contrast, the Sunnite Muhammadans violate such commands by asserting, as part and parcel of their faith, that Muhammad is allegedly the best of human beings and the best of all prophets and messengers of God; the Sunnite Muhammadans continue their crimes of putting Muhammad's name in the call for prayers, in wall decorations of mosques beside the name of Allah, even using the same font, in mosques sermons, in reciting Quran dedicated to him, especially the Quranic Chapter One, and to offer him special prayers added to the five daily ones. This is surely deification of Muhammad as a god beside, or even above, Allah, to most Muhammadans who deem themselves as 'Muslims'. Another crime of the Muhammadans, Sunnites, Shiites, and Sufis, is to think that Muhammad is immortal and that he intercedes on behalf of his worshippers before the Almighty to save them from Hell in the Hereafter; as if their deity, whom they call Muhammad, controls the Day of Resurrection. Of course, the mortal Prophet Muhammad, mentioned in the Quran as the only true source about his lifetime, is innocent of such lies and falsehoods ascribed to him decades and centuries after his death. To believe in such falsehoods is to deny the Quran (real and only true Islam) and to disbelieve in it.

2- Within this false hadith of the so-called five pillars, the fabricator of such narrative among the ancient Muhammadans have mentioned four rituals and acts of worship (prayers, fasting, zakat, and pilgrimage), and thus, they have excluded other religious duties and obligations deemed very important by God in the Quran, such as glorification and remembrance of God which are done in certain daily times (see: 20:130, 30:17-18, 50:39-40, and 52:48-49) and certain ways (see: 3:191-194 and 7:55-205) and the reading of the Quran by true believers (see: 17:78, 27:91-92, and 35:29). Moreover, this hadith mentions the four religious obligations as if they were ends in themselves; i.e., one can perform them and enter Paradise even if one has committed so many sins. This erroneous notion contradicts the purpose of such religious practices that are not ends in themselves; rather, they are means to attain a higher, greater state: piety, the essence of Islam. As the erroneous notion of doing as much (grave and small) sins as long as one sticks to performing rituals regularly has led to the present state of affairs that the very religious Muhammadans are the worst in terms of the moralistic level, beside their hateful bigotry, fanaticism, and extremism. Inwardly, such bad people assume as if they were above the divine, Quranic laws as long as the paganize rituals and adhere to them to the letter; they assume a mission to control and dominate over others under the pretext of 'rectifying' them. The essence of Islam, piety, has three main aspects: 1) to believe in Allah alone without peers, partners, associates, or spouses and progeny beside Him, 2) to worship Allah alone, and 3) to adhere to the higher moralistic values agreed upon by humanity and by the Quranic text as well; namely, justice, mercy, peace, generosity, tolerance, charity, etc. In short, real belief in God along with performing good deeds that include worshipping God alone and to deal kindly with all people. In a nutshell: this means piety; to worship believe in God alone and to never commit injustices against people. This notion of piety is ignored by most Muhammadans past and present. With the contradiction between the Muhammadans and the Quran established within the above brief overview, let us now focus in piety as the essence of the divine religion in all its messages conveyed by all prophets of God.

Piety as the essence of Islam:

Piety is the essence of God's religion to all people in all eras, as Islam (literally; submission to God) is the religion advocated by all prophets in all eras, each with a certain tongue or language; see 14:4, until Islam is finally revealed in Arabic in the Quran in the 7^th century A.D.; see 19:97. The Quranic message is the last message from God to all human beings until the Last Day, as a warner and as mercy to them; see 21:107 and 25:1. Piety is mentioned in the divine revelations to all prophets and messengers of God: "O messengers, eat of the good things, and act with integrity. I am aware of what you do. This nation of yours is one nation, and I am your Lord, so fear Me in piety." (23:51-52). This verse shows that it is the essence of every divine message of Go is to command adherence of piety, within the fear of God, and to perform good deeds during one's lifetime. Thus, every prophet and messenger used to advise their people to stick to piety; in the Quranic Chapter 26, this phrase is repeated by many prophets: "…Do you not apply piety? I am to you a faithful messenger. So, fear God in piety, and obey me…" (26:106-108). This very meaning is repeated elsewhere in the Quranic text. "We sent Noah to his people. He said, "O my people, worship God, you have no deity other than Him. Will you not be pious?"" (23:23). "And We sent among them a messenger from themselves: "Serve God. You have no god other than Him. Will you not be pious? "" (23:32). "And to the people of Aad, their brother Hud. He said, "O my people! Worship God; you have no god other than Him. Will you not be pious?"" (7:65). "…and remember what it contains, so that you may be saved through piety." (7:171). "Also Elijah was one of the messengers. He said to his people: "Do not you fear God in piety?"" (37:123-124). The Quranic command of piety is not confined to Quranic stories of ancient peoples; rather, it is addressed to Muhammad and to all Quran-believing people in all eras until the Last Day. Muhammad himself has been commanded in the Quran to adhere to piety: "O prophet! Fear God in piety…" (33:1). The same command is addressed to all believers in all eras: "O you who believe! Be conscious of God within piety and be with the sincere." (9:119). We do believe that the sincere ones mentioned in 9:119 are all prophets and messengers in general. "O you who believe! Do not place your opinions above that of God and His messenger, and fear God in piety; God is Hearing and Knowing." (49:1). "The believers are brothers, so reconcile between your brothers, and remain conscious of God within piety, so that you may receive mercy." (49:10). God addresses all believers to be sincere and truthful as part of piety: "O you who believe! Be conscious of God within piety, and speak in a straightforward manner." (33:70). God wants all believers to have patience as part of piety to be among winners in this world and in the Hereafter: " Say, "O My devotees who have believed, keep your duty to your Lord in piety. For those who do good in this world, is goodness. And God's earth is vast. The patient ones will be paid their wages in full infinitely."" (39:10). In the last divine message to human beings, the Quran, God orders both Muslims and People of the Book (i.e., Jews and Christians) to adhere to piety: "… We have instructed those who were given the Book before you, and you, to be conscious of God in piety…" (4:131). This is repeated to the Israelites: " O Israelites! Remember My blessings which I bestowed upon you, and fulfill your pledge to Me, and I will fulfill My pledge to you, and fear Me." (2:40). Polytheists among Arabs of Arabia during the lifetime of Muhammad used to believe in Allah, the Creator, along with other deities of their fashioning, and the Quran refutes such polytheism of theirs and orders them to adhere to piety: "… Will you not become pious?" (23:87). The divine command to stick to piety in fear of God is linked here to reminding people of their one origin and that the One Almighty God is watching over them: "O people! Fear your Lord piously, who created you from a single soul, and created from it its mate, and propagated from them many men and women. And revere God whom you ask about, and the parents. Surely, God is Watchful over you." (4:1). Piety is linked here with one's real future in the Last Day: " O people, be piously conscious of your Lord. The quaking of the Hour is a tremendous thing." (22:1).

"…The best among you in the sight of God is the most pious…" (49:13):

Because piety is the essence of the divine religion of Islam to all people, God addresses all human beings in this verse: "O people! We created you from a male and a female, and made you races and tribes, that you may know one another. The best among you in the sight of God is the most pious. God is All-Knowing, Well-Experienced." (49:13). Hence, all human beings are siblings and offspring of Adam and Eve, who are to know one another and NOT to fight one another; all of them are equal before the sight of God, but the best of them in the Last Day are the most pious; not the most generous, the richer, the most famous ones. Every human being can be pious on their own accord, regardless of their positions and statuses on earth. Piety is direct contact between the pious ones and God; it is a behavior ordained and watched by God in the pious ones who are not to show off their piety before other people; this is forbidden in the Quran as hypocrisy. Real believers do not show off or brag of their pious acts to use them in trade and get material gains by deceiving people. Hence, God in the Quran prohibits one's self-praise as pious: "…So do not acclaim your own virtue; He is fully aware of the piously righteous ones." (53:32). As long as God is the Only Omniscient One who knows our minds, hearts, and intentions, He knows the really pious and righteous ones; hence, there is no room for clergymen and theologians in Islam, claiming to speak in the name of God and controlling people under this pretext; it is a sin to confiscate God's authority to oneself, as all clergymen do in all eras.

Paradise is only for the pious ones among all people in general:

Dwellers of Paradise are repeatedly described in the Quranic text as the pious ones who performed good deeds and righteous acts. Thus, real acceptable belief of God alone and worshipping Him is not enough; deep true faith must go hand in hand with many good deeds that fill the lifetime of believers and of the type that would prevent them from sinning. The equation is as follows: true faith+ good deeds = piety = Paradise. This is real Islam that preserves Paradise only for the pious ones: "Beautified is the life of this world for those who disbelieve, and they ridicule those who believe. But the pious ones will be above them in the Day of Resurrection. God provides to whomever He wills without measure." (2:212). This means that disbelievers mock and ridicule believers in this world, but real pious ones will be above them in the Day of Resurrection; not ordinary believers, but only pious ones amongst them. Hence only the pious ones from among all believers will enter Paradise; this entails that some believers will NOT enter it because of lack of pious good deeds in terms of quality and quantity. In the Quranic Chapter 39, we read the scene of Hell dwellers entering it, described as disbelievers, whereas in the scene of Paradise dwellers entering it, we read that those dwellers are described as the pious ones (NOT believing ones): "Those who disbelieved will be driven to Hell in throngs. …" (39:71). "And those who piously feared their Lord will be led to Paradise in throngs…" (39:73). Hence, piety – the Essence of Islam – is the key and route of human beings to Paradise, and without it, Hell is the eternal abode for the non-pious.

The meanings of piety:

The above Quranic verses give us the meanings of piety; it is to fear God that one does not sin and that one repents after sinning. This type of fear is mixed with awe and respect in submission to the Almighty; that is why piety is linked to that fear of God in the Quranic verse: " Whoever obeys God and His Messenger, and fears God, and is piously conscious of Him-these are the winners. " (24:52). Being conscious of God's presence and that He is watching over all people is one of the main meanings of piety. Real pious believers should not fear any human beings at all; they are to dear God alone; this is the meaning we discern from this harsh rebuke addressed to Muhammad: "…And you feared the people, but it was God you were supposed to fear…" (33:37). God has addressed Torah-believing Jews in the same manner: "…So do not fear people, but fear Me…" (5:44) and also the Quran-believing people: "…Do you fear them? It is God you should fear, if you are believers." (9:13). Another meaning of piety is repentance; real believers must repent as soon as possible if they fell into the trap of sinning, promising never to disobey God ever again: "And those who, when they commit an indecency or wrong themselves, remember God and ask forgiveness for their sins-and who forgives sins except God? And they do not persist in their wrongdoing while they know." (3:135). The best ones are those who remember God before they are about to sin and obey devils, and thus they reject sins before even committing them: "Those who are righteous-when an impulse from the Devil strikes them, they remind themselves of God, and immediately see clearly." (7:201).

Piety is the basis of faith, belief, and good deeds in Islam:

1- It might be said that piety means fear of God in all our deeds and to work on gaining His mercy to win His Paradise. Yet, this statement is not complete that way; most believing people actually fear God, but fear alongside Him other deities and gods as well. The above statement will be complete if we add that one is to fear God alone, without fearing any mortals. Arabs of the 7^th century, and centuries before it, in Arabia, before the advent of Islam used to perform prayers and pilgrimage as per traditions of Abraham, with distortions of course. The Qorayish tribe for centuries used to care for the Kaaba Sacred Mosque, but they added the distorted ritual of pilgrimage to holy tombs or mausoleums and to pagan idols. Those Qorayish tribesmen used to commit massacres, raids, and all immoral acts, thinking that performing acts of worship would remove such sins totally as if they were never committed. The same corrupt notions has been fabricated and woven into false Sunnite hadiths ascribed to Muhammad centuries after his death: such as the one about pilgrimage removing all lifetime sins of pilgrims. God refutes the notion of Arab polytheists in this verse: "It is not for the polytheists to attend God's places of worship while professing their disbelief. These-their works are in vain, and in the Fire they will abide." (9:17). This means that overt religiosity or mere rituals performed regularly are not the significant elements; rather, the significance is all about attaining piety: "The only people to attend God's places of worship are those who believe in God and the Last Day, and pray regularly, and practice regular charity, and fear none but God. These are most likely to be guided." (9:18). Thus, real believers in God and in the Last day perform rituals and acts of worship and have high sense of conscience and high level of moralistic values, fearing God alone and no one else beside Him: "… so do not fear them, but fear Me…" (5:3). "… so do not fear them, but fear Me…" (2:150). Hence, fear and awe are linked to God alone: "God has said: "Do not take two gods; He is only One God; so fear only Me."" (16:51). "… and fear only Me … and be piously conscious only of me …" (2:40-41). God is the only One to have intercession using angels who see deeds of people and ask God's pardon for humans, and the Quranic command of adhering to piety is linked to denial of human intercession of all sorts, so that people would perform good deeds as often as they can and to avoid sinning, using the Quran alone as warner: "And warn with it those who fear to be gathered before their Lord-they have no protector or intercessor apart from him-perhaps they will grow in piety." (6:51). Hence, believers who adhere to piety all their lifetimes will be judged easily in the Last Day; see 84:7-8, because they have watched over their deeds and restrained their lusts and whims: "The piously righteous are in no way accountable for them; it is only a reminder, that they may be pious." (6:69). Hence, piety throughout one's lifetime assures one of escaping Hell in the Hereafter; warning is done ONLY through the Quran as a reminder, preserved by God Himself to guide people: "This is the Book in which there is no doubt, a guide for the pious." (2:2). "Surely, it is a reminder for the pious." (69:48). Hence, the Quranic verses explain one another from inside the Quranic text itself; no human exegesis is needed at all, especially as people usually distort meanings of Quranic verses, as done by early Muhammadans in their tomes and volumes of interpretations that led people astray, away from the essence of Islam: piety. God says the following about how the Quran explains itself: "…God thus clarifies His revelations to the people, that they may attain piety." (2:187). The last one of the Quranic Ten Commandments tells us to follow the Quran alone without any other source beside it in order to attain piety: "This is My path, straight, so follow it. And do not follow the other paths, lest they divert you from His path. All this He has enjoined upon you, that you may attain piety." (6:153). Sadly, Muhammadans past and present have not heeded this commandment at all, preferring to the Quran books authored by mortal ancient humans who penned the endless books of the Sunnites, Sufis, and Shiites and made such tomes as 'divine' revelation by ascribing fabrications, falsehoods, and lies to God. Sadly, Muhammadans past and present have ignored and discarded the Quran; they have not heeded it warnings that aim to sensitize and nurture feelings of piety and fear of God: "Thus We have revealed it an Arabic Quran, and We have diversified the warnings in it, that perhaps they would become pious, or it may produce a lesson for them." (20:113). Thus, the Muhammadans have not heeded the Quranic lessons: "We have cited in this Quran for the humankind every lesson, that they may take heed. An Arabic Quran, without any defect, so they may become pious." (39:27-28). Piety is directly linked to real faith and belief in God, this is the main epithet of God's friends among human beings who will enter Paradise after an earthly lifetime of piety and belief as well as good deeds: "Unquestionably, God's allies have nothing to fear, nor shall they grieve. Those who believe and are pious." (10:62-63). When angels come to receive the souls of these pious ones, when they die, the angels gladden their hearts of the news of being accepted into Paradise after the Last Day: "Surely, those who say: "Our Lord is God," and then go straight, the angels will descend upon them: "Do not fear, and do not grieve, but rejoice in the news of the Paradise which you were promised. We are your allies in this life and in the Hereafter, wherein you will have whatever your souls desire, and you will have therein whatever you call for." (41:30-31). That is why we read descriptions of dwellers of Paradise as follows: "But the reward of the Hereafter is better for those who believe and observed piety." (12:57). "…God is the Protector of the pious." (45:19). Hence, during the lifetime of real pious ones, they strive to be allies of God, Who is the Ally of the pious: "….His allies are the pious ones…" (8:34). In this world, God shows mercy and protection for the pious ones; He saved the ancient pious ones when He had smitten the unjust sinners; see 41:18 and 27:53.

2- As real, faithful believers observe piety in their relation with the Almighty, piety is observed by them as well in how they deal kindly, justly, and charitably with people; they are keenly conscious of piety so that they never commit injustices against anyone. This is how they attain piety through acts of worship; they lead them to fear God and never to commit sins. Hence, piety is the main purpose of all acts of worship.

Piety is the main purpose of all acts of worship:

This is the greatest element in Islamic/Quranic sharia: piety within all acts of worship must be translated into observing piety in dealing with people justly and fairly. Hence, those who spent much of their lifetime in worship acts but commit injustices and aggressions against people will enter into Hell in the Hereafter in case of not repenting before their death; their lots of worship acts will be in vain and will not be of any use to them in that case. Acts of worship must be reflected in acting kindly, fairly, and charitably toward all people in one's society. This verse shows that all acts of worship are means to attain piety: "O people! Worship your Lord who created you and those before you, that you may attain piety." (2:21). Performing prayers along with reading the Quran, fasting, and glorifying God have but one goal: to attain piety by avoiding sins and immorality: "Recite what is revealed to you of the Scripture, and perform the prayer. The prayer prevents indecencies and evils. And the remembrance of God is greater. And God knows what you do." (29:45). "O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, that you may become piously righteous." (2:183).

CHAPTER II: Piety and God's Remembrance during Pilgrimage

Introduction:

1- Pilgrimage is a journey to provide pilgrims with piety during their lifetime: "Pilgrimage is during specific months. Whoever decides to perform it - there shall be no sexual relations, nor misconduct, nor debating during pilgrimage. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding." (2:197). Travelers usually take provisions before embarking on their journeys. Our lifetime is but a journey, with time going ahead and never back until one dies or until the end of this world. Thus, between one's birth and death, life is a short journey and its provision for real believers is piety, as an asset and account filled with one's wealth to attain one's ticket to book one's place in Paradise. Pilgrimage is like a once-in-a-lifetime camp where one is tainted to attain piety.

2- As far as piety is concerned, overt religiosity and behavior do not count at all when performing pilgrimage; God says the following to refute opinions of the Qorayish tribesmen who turned acts of worship into hypocritical overt religiosity, likened to the ones who use turnabout ways to enter houses from backdoors instead of the main gate: "…It is not virtuous that you approach homes from their backs, but virtue is to be pious. So approach homes from their doors, and observe God, that you may succeed." (2:189). Rituals of pilgrimage (i.e., Hajj in Arabic and Umrah is visiting Kaaba outside Hajj season) must be done with piety and reverence, not in hypocrisy and ostentatious behavior to catch attention and admiration of others: "…Whoever venerates the rituals ordained by God-it is from the piety of the hearts." (22:32). If piety is not observed within rituals of pilgrimage, God will punish the wrongdoers: "And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain piously conscious of God, and know that God is stern in retribution." (2:196). Hence, those who just think – not act – of disobedience and sinning during pilgrimage will be punished severely by God in Hell, because piety would never be attained that way if instead one sins during pilgrimage, showing disrespect to God: "As for those who disbelieve and repel from God's path and from the Sacred Kaaba Mosque - which We have designated for all humankind equally, whether residing therein or passing through - and seek to commit sacrilege therein, We will make him taste of a painful punishment." (22:25).

3- The act of worship that consists of remembrance of God is mentioned in the Quran in the meaning of glorification, sanctification, deification, and worshipping Him alone. Polytheists revere, sanctify, and worship names of associates/deities/saints along with God by mentioning their names reverently along with the name of Allah. When someone mentions the name of God alone in glorification or in a sermon, those polytheists would feel mad and gilled with disgust; because their saints, i.e., holy and deified men and women, are not mentioned alongside with God! The reason: the polytheists, past and present, think that such mortal deities would do them good and intercede on their behalf before God to save them from Hell in the Hereafter. The Quran refutes such falsehood in a clear manner: "Or have they chosen intercessors other than God? Say, "Even though they have no power over anything, and are devoid of reason?" Say, "All intercession is up to God. To Him belongs the kingdom of the heavens and the earth. Then to Him you will be returned." When God alone is mentioned, the hearts of those who do not believe in the Hereafter shrink with resentment. But when those other than Him are mentioned, they become filled with joy." (39:43-45). Indeed, the verse 39:45 applies to the Muhammadans within their earthly, man-made, fabricated religions; they never worship God alone as they make Muhammad as a deity/god alongside with Allah in their dual or two-part testimony of ''bi-theism'' of (Allah/Muhammad), used instead of the monotheistic testimony of Islam mentioned in the Quran. Hence, the place Muhammad above all other prophets - and indeed all the rest of humanity – as a sort of apotheosis after his death! Thus, they contradict the Quranic commands of God that entail us to regard all prophets within the same status/degree like one another without distinguishing of differentiation; see 2:136, 2:285, 3:84-85, 4:150-152, and 46:9. Moreover, the Muhammadans frequently mention with utmost reverence the name of their supreme god, Muhammad (i.e., an imaginary figure in Sunnite literature that has nothing to do with the historical real figure of Muhammad mentioned ONLY in the Quran), in prayers, call to prayers, and in all rituals and acts of worship, including pilgrimage. This bad habit goes on until now in all Sunnite, Shiite, and Sufi mottoes, keepsakes, knickknacks, ornaments, and paraphernalia as well as decorations inside and outside their mosques. Of course, the Muhammadans have other gods as well: the so-called companions of Muhammad (i.e., those who lived contemporary to Muhammad's lifetime), imams, saints, scholars, theologians, etc. and of course, they mention their name in reverence and sanctification alongside with God's name, Allah, even in sermons. Such people must be warned using the Quran, though they hate and disbelieve in it: "When you read the Quran, We place between you and those who do not believe in the Hereafter an invisible barrier. And We drape veils over their hearts, preventing them from understanding it, and heaviness in their ears. And when you mention your Lord alone in the Quran, they turn their backs in aversion." (17:45-46). Let us ponder 17:46, as we, Dr. A. S. Mansour, used to experience it with people's reactions when we delivered sermons on Fridays within mosques of Cairo many years ago; we would preach real Islam (i.e., Quranism) from the pulpit, quoting the Quran alone and mentioning no names but God's, Allah, and we saw clearly how people looked daggers at us, as their hateful looks at us made us ponder deeply this realization of 17:45-46 and 39:45. God's verses apply to all eras, indeed; God says nothing but the Truth.

4- mentioning and remembering God's name alone has a Quranist meaning; in the Quran, this concept covers all Islamic acts of worship: prayers, supplications, invocation, reciting the Quran, pondering it, pondering creations of God in heaven and on earth etc., as people prayer regularly five times days, apart from additional prayers offered day and night, along with reading the Quran until late by night, especially during the fasting month of Ramadan, when all acts of worship increase and people spend days on end inside mosques, in order to attain piety as the supreme goal of all acts of worship; 2:183-187. Likewise, remembrance of God and mentioning His name is directly linked to pilgrimage as one of the acts of worship done once in a lifetime. Of course, remembrance of God and glorifying His name is an act of worship in itself done anytime, but it increases during pilgrimage in Mecca. Hence, remembrance is done daily in all daily and annual acts of worship, besides glorification the Holy Name of God: Allah, in order to be pious enough to enter Paradise. Hence, there are two types of remembrance of God by the believers.

Firstly: two types of God's remembrance:

Practiced remembrance:

1- This type is closely linked to piety: it means that believers would remember God when their soul is touched by devils to urge them to commit sin or disobey God. God has told Muhammad the following: "And when a suggestion from the Devil assails you, take refuge with God. He is Hearing and Knowing." (7:200). God says the following about the pious ones: "Those who are pious, when an impulse from the Devil strikes them, they remind themselves of God, and immediately see clearly." (7:201). This means that when one remembers God, one would refrain from committing the intended sin(s). the misguide ones are tempted easily by devils into sinning: "But their brethren lead them relentlessly into error, and they never stop short." (7:202). Hence, remembering God here means to fear Him in piety to refrained from doing the thought-of sin. This remembrance is a chance for every human being to repent from sins; even God wanted Moses' Pharaoh to remember God and repent, when he said to Moses and Aaron the following: "Go to Pharaoh. He has tyrannized. But speak to him nicely. Perhaps he will remember, or have some fear."" (20:43-44).

2- God's remembrance might occur to one after committing the sin or mistake or when disobedience of God would have happened already. The pious ones should readily repent after wrongdoing; the pious ones are described in the Quran as the ones to readily repent and imploring God's forgiveness and pardon, while being bent on never to repeat the sin/mistake again in the future: "And race towards forgiveness from your Lord, and a Garden as wide as the heavens and the earth, prepared for the piously righteous. Those who give in prosperity and adversity, and those who restrain anger, and those who forgive people. God loves the doers of good. And those who, when they commit an indecency or wrong themselves, remember God and ask forgiveness for their sins-and who forgives sins except God? And they do not persist in their wrongdoing while they know." (3:133-135).

Verbal remembrance:

This type includes many kinds within it:

1- Praising and glorifying God repeatedly using one's mouth with whispers in a pious manner day and night (NOT in loud coarse voices while dancing like Sufis; this is un-Islamic): "And remember your Lord within yourself, humbly and fearfully, and quietly, in the morning and the evening, and do not be of the neglectful." (7:205). This glorification is God's remembrance linked to prayers and supplication as well, as real pious righteous ones should never forget their Lord the Almighty and the Omnipotent, and they should think of Him and contemplate His great creations: "…And remember your Lord if you forget, and say, "Perhaps my Lord will guide me... " (18:24). "In the creation of the heavens and the earth, and in the alternation of night and day, are signs for people of understanding. Those who remember God while standing, and sitting, and on their sides; and they reflect upon the creation of the heavens and the earth: "Our Lord, You did not create this in vain, glory to You, so protect us from the punishment of the Fire."" (3:190-191). God's remembrance is also linked to patience in times of fearful ordeals; God has said this to Muhammad: "So bear patiently what they say, and celebrate the praises of your Lord before the rising of the sun, and before its setting. And during the hours of the night glorify Him, and at the borders of the day, that you may be satisfied." (20:130). God has said the following to Moses when ordered him to go to Pharaoh, as this was fearful mission: "Go, you and your brother, with My signs, and do not neglect My remembrance." (20:42). That was why Moses used to remember God a lot: "That we may glorify You much and remember you much." (20:33-34). The same repeated remembrance of God is expected to be performed by real believers of both genders in all eras: "O you who believe, remember God with frequent remembrance and glorify Him morning and evening." (33:41-42). "Muslim men and Muslim women, believing men and believing women, obedient men and obedient women, truthful men and truthful women, patient men and patient women, humble men and humble women, charitable men and charitable women, fasting men and fasting women, men who guard their chastity and women who guard, men who remember God frequently and women who remember-God has prepared for them a pardon, and an immense reward." (33:35).

2- God's remembrance is performed as well by reading the Quran itself.

2/1: the Quran describes itself as a reminder and a remembrance: "…It is only a Reminder; and a Clear Quran" (36:69). "…By the Quran of remembrance" (38:1). "This too is a Blessed Remembrance that We revealed. Are you going to deny it?" (21:50).

2/2: Human beings are of two categories in the Quran: those who follow it and take heed by it and remember its teachings, and those who are the exact opposite: they deny, ignore, discard, or ignore it. those who follow it ponder its verses with their hearts and minds so that their faith increases, among the descriptions of the servants of the Dominant Almighty God who are real faithful believers: "You warn only him who follows the Reminder, and fears the Most Gracious inwardly. So give him good news of forgiveness, and a generous reward." (36:11). "And those who, when reminded of the revelations of their Lord, do not fall before them deaf and blind." (25:73). "The believers are those whose hearts tremble when God is mentioned, and when His revelations are recited to them, they strengthen them in faith, and upon their Lord they rely. Those who perform the prayer; and from Our provisions to them, they spend. These are the true believers. They have high standing with their Lord, and forgiveness, and a generous provision." (8:2-4). As for those who discard and reject the Quran, we read about them in the following verses: "Thus We narrate to you reports of times gone by; and We have given you a Reminder from Us. Whoever turns away from it will carry on the Day of Resurrection a burden." (20:99-100). "But whoever turns away from My Reminder, for him is a confined life. And We will raise him on the Day of Resurrection blind." He will say, "My Lord, why did You raise me blind, though I was seeing?" He will say, "Just as Our revelations came to you, and you forgot them, today you will be forgotten."" (20:124-126). "Who does greater wrong than he, who, when reminded of his Lord's revelations, turns away from them, and forgets what his hands have put forward? We have placed coverings over their hearts, lest they understand it, and heaviness in their ears. And if you call them to guidance, they will not be guided, ever." (18:57). "Humankind's reckoning has drawn near, but they turn away heedlessly. No fresh reminder comes to them from their Lord, but they listen to it playfully. Their hearts distracted…" (21:1-3). God asserts that the majority of people rejects the Quranic message: "We have circulated it among them, that they may reflect, but most people persist in rejecting it." (25:50). Both categories are called upon to remember God using His Book: " The revelation of the Book, without a doubt, is from the Lord of the Universe. Yet they say, "He made it up." In fact, it is the Truth from your Lord, to warn a people who received no warner before you, that they may be guided. God is He who created the heavens and the earth and everything between them in six days, and then established Himself on the Throne. Apart from Him, you have no master and no intercessor. Will you not reflect?" (32:2:4). After this question 'will you not reflect?' that urges all people to pay heed to the Quran, in the same Quranic Chapter 32, we read description of real believers who remember God through the Quran and be filled with reverence, piety, and the fear of God: "They believe in Our Verses, those who, when reminded of them, fall down prostrate, and glorify their Lord with praise, and are not proud." (32:15). In contrast, we read here about the criminal sinners who are among the unjust: "Who is more wrong than he, who, when reminded of his Lord's revelations, turns away from them? We will certainly wreak vengeance upon the criminals." (32:22).

3- Prayers and God's remembrance: indeed, prayers are daily regular acts of remembering God, with all parts of prayers: prostration, kneeling, reading the Quran, the testimony in 3:18, glorifying God, etc. Hence, the goal of prayers is to mention God in a way that makes piety deep-rooted within one's soul on a daily basis. This is the foundation of prayers in Abraham's religion that Arabs of Arabia inherited through Ishmael: " And mention in the Book Ishmael. He was true to his promise, and was a messenger, a prophet. And he used to enjoin on his people prayer and charity, and he was pleasing to his Lord." (19:54-55); and so did the Israelites through Isaac, but both inheritors had wasted the purpose of prayers: attaining deep-seated piety, as later generations disregarded prayers and lost piety when they followed their lusts and failed to remember God, unlike their pious God-fearing ancestors: "These are some of the prophets God has blessed, from the descendants of Adam, and from those We carried with Noah, and from the descendants of Abraham and Israel, and from those We guided and selected. Whenever the revelations of the Most Gracious are recited to them, they would fall down, prostrating and weeping. But they were succeeded by generations who wasted the prayers and followed their lustful appetites. They will meet perdition." (19:58-59). Wasting one's prayers here means that they may have performed prayers coupled with committing many sins repeatedly and performing them while never really heeding God and remembering Him properly in fear; thus, piety was never achieved. Hence, Moses was told by god to perform prayers piously as per the true religion of Abraham; i.e., to mention only God while praying: " I am He; I am God. There is no God but I. So serve Me, and practice the prayer for My remembrance." (20:14). Prayers are means to attain piety along with glorifying God and reading the Quran, as God has told Muhammad in this verse: "Recite what is revealed to you of the Scripture, and perform the prayer. The prayer prevents indecencies and evils. And the remembrance of God is greater. And God knows what you do." (29:45).

Secondly: pilgrimage rituals as pious acts are meant to be dedicated to mentioning and remembering God alone in piety:

We have said above with Quranic proofs that attaining piety is the purpose of the religious duty/obligation of performing pilgrimage. Indeed, acquiring piety is the purpose of all acts of worship: prayers, zakat, fasting, glorifying God, remembering His Holy Name, and pilgrimage. We add here that piety has a unique special position while performing pilgrimage in particular. The Quranic discourse or methodology urges readers to focus on attaining piety as the purpose and goal in pilgrimage, so as not to turn rituals of pilgrimage into overt, mechanical acts of ostentation and show-off, into political propaganda, or into occasions for immorality and disobedience. Those ways of twisting and exploiting pilgrimage rituals have been committed by Arabs (especially the Qorayish tribesmen) before, during, and after the revelation of the Quran. After the death of Muhammad, Arabs restored the same distortions, immorality, decadence, and disobedience of God. Decades later, such bad state of affairs had a cover, sham 'legitimacy', and justification via the Sunnite religion, posing as 'Islam', by countless hadiths and fiqh fatwas (i.e., jurisprudence edicts by clergymen and theological scholars) that consist of falsehoods and lies. Such is the case now of the KSA with its Sunnite Wahabism which is based on the extremist Sunnite Ibn Taymiyya and Ibn Hanbal doctrine.

Remembrance of God during pilgrimage rituals:

1- Since the early beginning within Abraham's religion (i.e., the basis and origin of Islam: Quranism), God has linked pilgrimage to His remembrance as Abraham built the Kaaba: "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate." And announce the pilgrimage to humanity. They will come to you on foot, and on every lean beast of transport. They will come from every distant point. That they may witness the benefits for themselves, and remember the name of God during the appointed days…" (22:26-28). Thus, during days of pilgrimage, we are to remember God's name with a focus on attaining piety: "And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong-provided he maintains righteousness. And obey God in piety, and know that to Him you will be gathered." (2:203).

2- The Quranic Chapter 22 is titled ''Pilgrimage'', and its verses link pilgrimage rituals to God's remembrance and to piety; for example, performing rituals of pilgrimage reverently is deemed by God as a true sign of piety: "…Whoever venerates the rituals ordained by God-it is from the piety of the hearts." (22:32). The synonym of piety in the Quranic text is humbleness before the Almighty, as we read in the same context: "We have appointed a rite for every nation, that they may commemorate God's name over the livestock He has provided for them. Your God is One God, so to Him submit, and announce good news to the humble. Those whose hearts tremble when God is mentioned, and those who endure what has befallen them, and those who perform the prayer and spend from what We have provided for them." (22:34-35). Livestock slaughtered during pilgrimage to feed the pilgrims and the poor are part of rituals ordained by God, while mentioning His Name and being thankful for His Bounty, as feeding them to people during pilgrimage is art of piety: " We have made the animal offerings emblems of God for you. In them is goodness for you. So pronounce God's name upon them as they line up. Then, when they have fallen on their sides, eat of them and feed the contented and the beggar. Thus We have subjected them to you, that you may be thankful. Neither their flesh, nor their blood, ever reaches God. What reaches Him is the righteousness from you. Thus He subdued them to you, that you may glorify God for guiding you. And give good news to the charitable." (22:36-37).

3- The Quranic Chapter 2 tells us in many legislative verses to remember God within and after the pilgrimage rituals: "…When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray." (2:198). "When you have completed your rituals, remember God…" (2:200). Instead of bragging of one's ancestry and lineage during pilgrimage, we are to remember God alone all the time: "…ask God for forgiveness. God is Most Forgiving, Most Merciful. When you have completed your rituals, remember God as you remember your parents, or even more…" (2:199-200). As some people care only for worldly riches and forget to work for their eternal life in the Hereafter, God warns us: "Among the people is he who says, "Our Lord, give us in this world," yet he has no share in the Hereafter. And among them is he who says, "Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Hell-Fire." These will have a share of what they have earned. God is swift in reckoning." (2:200-202.)

Lastly:

Pilgrimage is a journey to provide us with the best provision to the route for the Eternal Abode in Paradise: piety. Remembrance of God is the main feature of attaining piety; thus, we should not remember anyone but God in the Kaaba Sacred Mosque, in Mecca, during the pilgrimage season. It is forbidden to glorify anyone beside God during pilgrimage to His Sacred House.

CHAPTER III: Piety Is the Basis of the Call to Perform Pilgrimage:

The Almighty God says in the Quran: "…Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds." (3:97). The Quran has a unique style in calling believers to perform pilgrimage; this style or discourse focuses on advocating people to achieve piety as the vital feature and main purpose of performing pilgrimage, based on the desire of believers to purify themselves, seeking to gratify Almighty God. Let us reflect deeply upon these two verses: "The first house established for humankind is the one at Bacca; blessed, and guidance for all people. In it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds." (3:96-97).

Firstly: "…Pilgrimage to the House is a duty to God…" (3:97):

1- We notice here that the call to perform pilgrimage does not come here in the directive style; rather, it comes within the declarative style, which is in this context is more compelling and imperative that direct directive style and stands for continuity of the divine command and the not for restricting the command to a certain time/tense.

2- What asserts the declarative style, that indicates an indirect directive one, is the declarative style in 3:96 asserting that the Kaaba is the very first House God has ordained for humanity to visit in honor of the Almighty; hence, the declarative indirect directive style of the command to visit it is addressed to pious righteous believers who will perform this religious duty/obligation in reverence and in the fear of God. This duty is imperative to those pious ones who believe in God an honor Him and, of course, worship Him alone. Real believers' hearts shiver once God is mentioned in 3:97 while saying that people owe Him performing pilgrimage to Mecca, calling them to perform this great rituals dedicated to Him alone with no associates beside Him.

Secondly: "… for all who can make the journey…" (3:97):

This phrase indicates that believers who cannot make the journey to Mecca, but looking forward to perform pilgrimage if they could, are not demanded to go there. Hence, as a religious duty or obligation, pilgrimage is for those who can afford it in terms of money and health status; no clergymen or religious scholars can possibly interfere in this issue, as most of the ancient ones filled thousands of pages to indicate who can and who cannot perform pilgrimage to Mecca. This interference between God and His servants is absolutely unacceptable; no one should be allowed to meddle in or ad to God's Quranic sharia; those ignoramuses knew nothing about Islam and its Quranic sharia, especially about all acts of worship (including pilgrimage) as means to attain piety. Hence, to decide one can or cannot is left to the heart of real believers, as per their health and financial statuses and as per other social conditions an circumstances. If the pious ones have real, authentic piety, they know that God the Omniscient knows if they can or cannot perform pilgrimage. If one can deceive people, one cannot deceive God. Hence, ancient scholars meddling in that topic by their tittle and tattle and prattle is an effrontery to God as they have the presumption to dare to add their views to His sharia; as if they were talking on behalf of Him! there should be no mediators between God and people; mediation of any sort is against the Quran. This effrontery is against 3:97 that asserts that pilgrimage is dedicated to God alone, without any mortal interfering in any way, as this is the sin of self-deification. Excluding all mediators between oneself and God is an integral part of piety; direct relation between God and His believers is thus discerned in 3:97.

Thirdly: "…But as for those who refuse-God is Independent of the worlds." (3:97) ''those how refuse'':

Again, the declarative indirect directive style here invokes piety and fear within hearts of the truly believing ones; ''those who refuse'' means that those who can by all means perform pilgrimage to Mecca but reject that matter are deemed disbelievers. This type of disbelief is not rejecting God Himself, but rejection in terms of lacking faith; in that case, one is rejecting to be grateful to God for His bounties, as one is able to travel to Mecca and can perform rituals of pilgrimage but one insists to refuse to go there. God is Independent and does not need anyone; it is the pious human beings who are in need for His mercy to be saved from Hell to enter Paradise. Hence, piety here is the cornerstone and essential meaning in all acts of worship: zakat alms, jihad, fasting, prayers, and pilgrimage as well. To reject being thankful to God for His munificence and bounties is to be among miserly stingy ones entering Hell: "Those who withhold what God has given them of his bounty should not assume that is good for them. In fact, it is bad for them. They will be encircled by their hoardings on the Day of Resurrection. To God belongs the inheritance of the heavens and the earth, and God is well acquainted with what you do." (3:180). "Those who are stingy, and exhort people to stinginess, and conceal what God has given them from His bounty. We have prepared for the disbelievers a disgraceful punishment." (4:37). God pre-warns believers of such fate in Hell by commanding them to spend money for His sake before they die and regret the fact that it is too late: "O you who believe! Let neither your possessions nor your children distract you from the remembrance of God. Whoever does that-these are the losers. And give from what We have provided for you, before death approaches one of you, and he says, "My Lord, if only You would delay me for a short while, so that I may be charitable, and be one of the righteous." But God will not delay a soul when its time has come. God is Informed of what you do." (63:9-11).

Fourthly: "…But as for those who refuse-God is Independent of the worlds." (3:97) "God is Independent of the worlds":

Again, the declarative style is used here to assert an eternal truth: God does not need us; we need Him. Hence, those who reject performing pilgrimage though they are able to undertake the journey are deemed disbelievers; God does not need any mortals, it is the exact opposite as mortals need Him. It is the pious mortals who need to purify themselves of sins by attaining piety. Performing pilgrimage is one of the means to achieve piety. Piety is the only Gate to Paradise that will save us eternal perdition in Hell. Contemplating the above phrase in 3:97, we state below the following Quranic facts.

1- God in the Quran addresses people in the way and language (i.e., diction) that they can understand; as people understand what they see (anything tangible an palpable) and such diction is used even to describe the unknown and the unseen. Descriptions and Divine Epithets of God is no exception to this Quranic rule; human expression cannot possibly fully show these Divine Epithets, and thus, God uses images and metaphors to drive the ideas home by making His Epithets similar to human descriptions, despite the discrepancy between His Epithets and human ones. This is God's way to make our minds understand. For instance, the Quran talks about a ''throne'' and a ''chair'' of God to indicate absolute control and domination, and this is not to be taken as literal chairs or thrones. Other examples to ascertain this notion of divine and human epithets/acts as similar in wording and phrasing in Arabic are found in these verses: "They planned, and God planned, but God is the Best of planners." (8:30). "They plot and scheme. But I plot and scheme" (86:15-16). "They planned a plan, and We planned a plan, but they did not notice. So note the outcome of their planning; We destroyed them and their people, altogether." (27:50-51). Many examples are found in the Quranic text of acts/epithets used for both God and humankind, with vast difference in levels of meanings. Let us quote another example in the next point.

2- God in the Quran describes some people as rich within sharia legislations about money of orphans: "…the rich shall not charge any wage, but the poor may charge fairly…" (4:6). The description 'rich' here pertains to guardians who care for orphans. One's relatives also might be rich or poor, as they are described as such in the Quran: "O you who believe! Stand firmly for justice, as witnesses to God, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, God takes care of both. So do not follow your desires, lest you swerve. If you deviate, or turn away-then God is Aware of what you do." (4:135). People are rich or poor in terms of money as per varying degrees of wealth decreed by God: "God dispenses the provisions to whomever He wills, and restricts…" (13:26); "God has favored some of you over others in livelihood…" (16:71). Of course, richness and poverty are relative within psychological states of different human beings; it has nothing to do with money/wealth itself, if we talk about being content. For instance, a poor person might be penniless but never looks at other person's possessions, and there are those filthily rich who never get gratified at all because of ill-gotten money and never thinking about the Hereafter, like Arab tyrannical rulers like Mubarak in Egypt and Al-Saud royal family in the KSA. This is about richness of people, but all people are in need of God and He does not need them, as we read in this verse: "O people! It is you who are the poor, in need of God; while God is the Rich, the Praiseworthy." (35:15). The adjective ''Rich'' here in 35:15 is different than its use with people; it indicates that God does not need people, as it is the other way round.

3- Stingy ones are mentioned in the Quran as those who decided they do not need the call for Truth (i.e., they deny and reject the Quran), as they hate Islam as it is a religion that urges social justice via Zakat alms and charity: "But as for him who is stingy and complacent, and denies Goodness, we will ease his way towards difficulty" (92:8-10). Goodness here refers to the Quran: real and only Islam. We know from the Quran that one of those affluent ones who rejected Islam was sought after by Muhammad to call him to covert, and in doing so, Muhammad ignored and drove away the poor, blind man who came to listen to the Quran so as to please the affluent one who might reject Islam as a creed of the poor and the weak. God has rebuked Muhammad because of this stance in this situation: "He frowned and turned away, when the blind man approached him, but how do you know? Perhaps he was seeking to purify himself, or be reminded and the Reminder would benefit him, but as for him who was indifferent, you gave him you attention, though you are not liable if he does not purify himself." (80:1-7). The prevailing truth is that God makes some persons rich and some others poor, in terms of money: "And found you in need, and enriched you" (93:8). "And that it is He who enriches and impoverishes." (53:48). It is human folly that some of the rich persons would think of themselves as in no need of God and would deny the Hereafter by committing injustices using wealth and power: "In fact, man oversteps all bounds, when he considered himself in no need (i.e., of God)" (96:6-7). In sum, we assert here that richness and poverty are temporary states, and all people need God Who controls our livelihoods.

4- Hence, the Only Rich One is God Who does not need anyone or anything from any mortals, and all human beings are always poor as they are in need of Him: "O people! It is you who are the poor, in need of God; while God is the Rich, the Praiseworthy. If He wills, He can do away with you, and produce a new creation. And that would not be difficult for God." (35:15-17). "Kind words and forgiveness are better than charity followed by insults. God is Rich and Clement." (2:263). "…And know that God is Rich and Praiseworthy." (2:267). "Whoever strives, strives only for himself. God is Independent of the beings." (29:6). "…But if you refuse-to God belongs everything in the heavens and everything on earth. God is in no need, Praiseworthy." (4:131). "…He who is grateful, his gratitude is to his own credit; but he who is ungrateful-my Lord is Rich and Generous." (27:40). "If you disbelieve, God is Independent of you, yet He does not approve ingratitude on the part of His servants. And if you are thankful, He will approve that in you.…" (39:7). "…So they disbelieved and turned away. But God is in no need. God is Rich and Praiseworthy." (64:6). But God cares for people who seek His aid: "Say, "What are you to my Lord without your prayers?..."" (25:77).

5- God has asserted freedom of every individual to choose either belief or disbelief, while bearing the responsibility of each stance: "Whoever strives, strives only for himself. God is Independent of the beings." (29:6). "If you work righteousness, you work righteousness for yourselves; and if you commit evil, you do so against yourselves…" (17:7); "Whoever is guided-is guided for his own good. And whoever goes astray-goes astray to his detriment…" (17:15). Accordingly, those who perform pilgrimage are doing good to themselves, and those who reject it are being stingy to their souls and their eternal life in the Hereafter; within this light, we understand 3:97. Hence, real believers do not brag their faith before God, but they thank God for providing guidance: " hey regarded it a favor to you that they have submitted to God. Say, "Do not consider your submission a favor to me; it is God who has done you a favor by guiding you to the faith, if you are sincere."" (49:17). Hence, some silly persons think they have done God a favor if they perform prayers; if they are guided indeed, they would know that they thus serve themselves and take steps toward their eternal life in Heaven by performing as many good deeds as possible within piety, because only the pious enter to Paradise: "" (35:18). Hence, God's calling people to perform pilgrimage is directly linked to piety.

Finally, it is one's absolute freedom of choice between belief and disbelief, a freedom which is followed by bearing consequences and responsibility. One is to choose between belief, obedience, and piety on the one hand, and disobedience, denial, and disbelief on the other hand. One's choice will be rewarded with either eternity in Paradise or eternity in Hell: "And say, "The truth is from your Lord. Whoever wills-let him believe. And whoever wills-let him disbelieve". We have prepared for the unjust a Fire, whose curtains will hem them in. And when they cry for relief, they will be relieved with water like molten brass, which scalds the faces. What a miserable drink, and what a terrible place. As for those who believe and lead a righteous life-We will not waste the reward of those who work righteousness. These will have the Gardens of Eden, beneath which rivers flow. Reclining on comfortable furnishings, they will be adorned with bracelets of gold, and will wear green garments of silk and brocade. What a wonderful reward, and what an excellent resting-place" (18:29-31). The pious believers needs to evade Hell and desires to enter Paradise: "What would God accomplish by your punishment, if you have given thanks, and have believed? God is Appreciative and Cognizant." (4:147).

CHAPTER IV: Role of Piety in Fulfilling Pilgrimage

1- The Quran has its unique style in urging real believers to perform pilgrimage while adhering to piety during the whole journey, by ordaining those who commit any mistakes there in Mecca during pilgrimage to make amends, so that they would return home after winning God's reward desired by all pilgrims. Some people perform rituals of pilgrimage in the right manner overtly and superficially but without piety and reverence, and they might commit mistakes or sins there, despite being warned by the Quran not to do certain things there. Those persons might return home after pilgrimage while they are estranged and distanced from God, despite their money, time, and energy spent during pilgrimage rituals.

2- Pilgrimage is a religious duty with an annual season; one is required to perform it once in a lifetime, and its location and timing are like a camp for training believers in adhering to piety for the rest of their lifetimes. Thus, this religious obligation is akin to a spiritual course for souls to learn sublimation, purification, and piety, within so different an atmosphere in terms of time and location and what is prohibited and what is not. Namely, what is not prohibited in ordinary times is prohibited during performing pilgrimage; having sex with one's spouse, hunting, and removing hair from one's body. Even sinning is graver and more enormous during performing pilgrimage with due punishment in Hell, such as the sin of having evil intentions to harm others or to do injustices to them at this time and location during the pilgrimage season. Hence, performing pilgrimage entails psychological preparation to enter into the efforts of this experience from the very beginning till its end, as those who would fail passing this experience will be the ones deprived from the gains and rewards of performing pilgrimage s per scales of God.

3- We add here that performing pilgrimage is like fasting during the lunar month of Ramadan; eating, drinking, and having sex with one's spouse is not prohibited within the nights of Ramadan, but they are prohibited during its days. The fasting persons and the pilgrims are watching over themselves, piously and in the fear of God, Who is Omnipotent and Omniscient. Such experiences, i.e., pilgrimage and fasting, require its fulfillment successfully over a certain period of time; as if one in a training sports camp. What matters is the final results in both cases; with one attaining piety by the end of pilgrimage journey and the month of Ramadan. During both occasions, piety is being trained on daily as a necessary thing. Not surprisingly, the Quranic text repeats the phrase "" in relation to both fasting and pilgrimage in the Quranic Chapter Two: "And remember God during a specified number of days…" (2:203). "O you who believe! Fasting is prescribed for you… For a specified number of days…" (2:183-184). Hence, really pious and devout believers take the decision to adhere to God's commands during days of Ramadan and during days of the pilgrimage season. Both acts of worship has annual season, and one is making sure that the experience is successful without fault(s). That is why we find that the Quranic text uses the verb 'fulfill' linked to both pilgrimage and fasting, to focus on the final result of obeying God and attaining piety: "And fulfill the Hajj and the Umrah for God…" (2:196). "…Then fulfill the fast until nightfall…" (2:187). Using the verb ''to fulfill'' here indicates that both religious duties must be fulfilled successfully by the end of rituals; sadly, most people do not fulfill both duties successfully, as God' wrath over them increases and devils have deceived them.

Devils' whispers:

Piety has degrees that might increase and decrease with the passage of time; piety does not retain the same level all one's lifetime. Degrees of piety might increase and decrease as per how one is dealing inwardly within the conflict between one's tendency to goodness and one's propensity to some particular evil. This conflict involves other dichotomies, such as whims vs. fear of God and devils vs. innate nature of humankind, as God has created our souls encoded with both good and evil to make us choose freely between them: "And the soul and He who proportioned it. And inspired it with its wickedness and its righteousness." (91:7-8). This conflict or struggle lasts for a lifetime; whereas devils control the souls of infidels and disbelievers, pious and righteous believers manage to defeat devilish whispers inside their souls. Of course, some might fall into mishaps, mistakes, and similar traps, but they readily implore God's pardon and aim for atonement, repentance, and making amends. When real believers defeat and vanquish their lusts, whims, and caprices, the struggle ends when they die as pious ones who deserve Paradise. Readers are to ponder upon how the Devil controls souls of polytheists: "He has no authority over those who believe and trust in their Lord; his authority is only over those who follow him, and those who associate him beside the Lord." (16:99-100). God has said this to Satan: ""Over My servants you have no authority, except for the sinners who follow you."" (15:42). What makes such inner struggle more difficult inside souls of pious ones is when they intermingle and interact with the outside world within the social environment in which they live. The reason: in that case, one does not observe piety only in solitude; rather, one is to adhere to piety as one deals fairly and kindly to people; one is to do acts of charity and perform good deeds in one's society. Of course, no one is infallible or without faults; sometimes, one might be negatively affected by certain ordeals, trials, and tribulations, and one might sometimes succumb to whims, caprices, and devilish traps. In such cases, piety is lessened or disappears, and one is to readily repent and feel pangs of remorse if one wants to regain piety. When one fully controls one's whims, caprices, and lusts, one will control one's soul to evade sinning and disobedience to maintain piety. One has to bear in mind that piety levels change (increase and decrease) during one's lifetime. Once pious persons commit sins, as this is bound to occur, they repent as fast as they can with the intention not to fall into that trap again, thus regaining their piety as long as they keep their word/promise never to be deceived by devils again. "And those who, when they commit an indecency or wrong themselves, remember God and ask forgiveness for their sins-and who forgives sins except God? And they do not persist in their wrongdoing while they know." (3:135). Hence, to readily repent and atone from sins is part of descriptions of the pious ones who firmly and faithfully intend to avoid sinning as much as they can. Hence, piety is in a state of flux and change as long as one is alive; it increases as one constantly remembering God in fear of Him while performing all acts of worship: "Those who are righteous-when an impulse from the Devil strikes them, they remind themselves of God, and immediately see clearly." (7:201). We do not imply here at all that piety is static within minds, hearts, and souls of pious believers; that is why God has ordained acts of worship as means to attain piety and to maintain it by strengthening one's ties to the Almighty. Glorifying God's name is an act of worship that can be done anytime anywhere, and the five daily prayers are performed all one's lifetime; fasting is done one month per year, whereas pilgrimage is required for once in a lifetime. Pilgrimage is a condensed time and location for more piety and sublimation that elevates the souls of pious pilgrims; it is necessary that they would succeed in this test of performing pilgrimage that is fulfilling piety. Some rich people perform pilgrimage more than one time; but what really counts is to perform pilgrimage in the best way possible to attain the blessings of God after earning His satisfaction and saving oneself from tricks and traps of devils. Satan is bent to misguide and tempt children of Adam, but God has told him the following: ""Over My servants you have no authority, except for the sinners who follow you." And Hell is the meeting-place for them all." (15:42-43); ""As for My devotees, you have no authority over them." Your Lord is an adequate Guardian." (17:65). By fulfilling fasting and pilgrimage as well as prayers and other duties as best as pious people can and when keeping on atonements, making amends, imploring God's forgiveness and pardon, Satan and his devils can never tempt the pious ones: "He has no authority over those who believe and trust in their Lord; his authority is only over those who follow him, and those who associate him beside the Lord." (16:99-100). God will say the following to human sinners in the Day of Resurrection: "Did I not covenant with you, O Children of Adam, that you shall not serve the Devil? That he is your sworn enemy? And that you shall serve Me? This is a straight path. The Devil has misled a great multitude of you. Did you not understand? This is Hell-Fire, which you were promised. Roast in it today, because you persistently disbelieved." (36:60-64). Then, such sinners will be thrown in Hell along with devils, with both parties quarreling with each other: "Then they will be toppled into it, together with the seducers. And the soldiers of Satan, all of them. They will say, as they feud in it. "By God, We were in evident error. For equating you with the Lord of the Worlds. No one misled us except the sinners. Now we have no intercessors, and no sincere friend." (26:94-101). Satan in Hell will disown the human sinners: "And Satan will say, when the issue is settled, "God has promised you the promise of truth, and I promised you, but I failed you. I had no authority over you, except that I called you, and you answered me. So do not blame me, but blame yourselves. I cannot come to your aid, nor can you come to my aid. I reject your associating with me in the past. The wrongdoers will have a torment most painful."" (14:22). Among such sinners are those who could not fulfill their pilgrimage dedicated to God; i.e., those who performed pilgrimage in a faulty manner of the Saudi Wahabism that makes the pilgrimage season an occasion for sinning, immorality, disobedience, and thriving business.

Fulfilling one's life with obedience:

1- God has given each soul a certain lifetime on earth while wearing human bodies after descending on earth from the souls' original location, called Barsakh in the Quran; this time-limit begins with one's birth and ends in one's death. When one dies, the soul leaves the body to enter once more into Barsakh, waiting for resurrection after fulfilling its predestined lifetime. As lifetime is a test, a soul is free as per what to choose among ideas, thoughts, beliefs, and deeds. Reckoning and judgment is in the Last Day, and as per one's beliefs and deeds, one is to meet one's eternal fate. Paradise will be entered only by the pious ones; readers are to ponder upon these verses: "They have not esteemed God as He ought to be esteemed. The entire earth will be in His grip on the Day of Resurrection, and the heavens will be folded in His right. Immaculate is He, and Transcendent He is beyond the associations they make. And the Trumpet will be sounded, whereupon everyone in the heavens and the earth will be stunned, except whomever God wills. Then it will be sounded another time, whereupon they will rise up, looking on. And the earth will shine with the Light of its Lord; and the Book will be put in place; and the prophets and the witnesses will be brought in; and Judgment will be passed among them equitably, and they will not be wronged. And every soul will be fully compensated for what it had done. He is well aware of what they do. Those who disbelieved will be driven to Hell in throngs. Until, when they have reached it, and its gates are opened, its keepers will say to them, "Did not messengers from among you come to you, reciting to you the revelations of your Lord, and warning you of the meeting of this Day of yours?" They will say, "Yes, but the verdict of punishment is justified against the disbelievers." It will be said, "Enter the gates of Hell, to abide therein eternally." How wretched is the destination of the arrogant. And those who feared their Lord will be led to Paradise in throngs. Until, when they have reached it, and its gates are opened, its keepers will say to them, "Peace be upon you, you have been good, so enter it, to abide therein eternally."" (39:67-73).

2- If one's soul desires to dwell for eternity in Paradise, its lifetime on earth must be spent and fulfilled in piety until one dies. Hence, early repentance is a must, the earlier the better, as repentance when one is dying is quite useless: "Repentance is available from God for those who commit evil out of ignorance, and then repent soon after. These-God will relent towards them. God is Knowing and Wise. But repentance is not available for those who commit evils, until when death approaches one of them, he says, "Now I repent," nor for those who die as disbelievers. These-We have prepared for them a painful torment." (4:17-18). Thus, faith and belief are not sufficient in themselves; adherence to piety within good deeds is a must until one dies: "O you who believe! Revere God with due reverence, and do not die except as Muslims (i.e., literally, submitters to God alone)." (3:102). Joseph had asked God to die as a Muslim (i.e., submitter to God): ""My Lord, You have given me some authority, and taught me some interpretation of events. Initiator of the heavens and the earth; You are my Protector in this life and in the Hereafter. Receive my soul in submission, and unite me with the righteous."" (12:101). Therefore, to pass the test of lifetime successfully, it is not only required of us to fulfill pilgrimage in a manner acceptable to God, but this goes for all acts of worship during our lifetime in piety and in the fear of the Almighty, within all good deeds to make us righteous enough to enter Paradise.

CHAPTER V: Pilgrimage Quranic Legislations in Light of Piety

Introduction:

1- The three orbits or spheres of Islamic legislation in the Quran are as follows: (1) commands, obligations, or duties, (2) prohibited items, and 3) what is lawful, allowed, and permissible. The methodology of the Quran is to specify meticulously nos. (1) and (2), while never mentioning items of no. (3). Hence, anything that is not mentioned as prohibited in the Quran is permissible of course. If past divine legislations, before the advent of Islam, used to prohibit something but the Quran allows it as permissible, the item is mentioned as something permitted within a new legislations; for instance, in this verse: "Permitted for you is intercourse with your wives on the night of the fast…" (2:187). Yet, the Sunnite religion has changed, added, prohibited, and allowed items in a bizarre way; its authors have made orbits or spheres of legislation as five by dividing no. (3) (i.e., what is lawful, allowed, and permissible by being NOT mentioned in the Quranic text) into two degrees/spheres: the hated items and the desired items. For the Sunnite scholars past and present, the hated items are things allowed and permissible but should be avoided, but they are lesser in degree than the outright prohibited items; as for the desired items, they are permissible items that ought to be followed or done, but they are lesser in degree than the outright religious duty or obligation. Such Sunnite additions by introducing new sharia notions or spheres, never endorsed by God in the Quran and are deemed as violation of the Quranic sharia, has led to two results. Firstly, adding new concepts foreign to the Quranic sharia is an insult to God; as if the Quran were not complete in itself; see 5:3 that shows that God has perfected religion for us. The so-called ''hated items'' by Sunnites contradict the Quranic description of hateful items, which indicates the worst types of prohibitions: "…But God has given you the love of faith, and adorned it in your hearts, and made disbelief, sinning, and disobedience hateful to you…" (49:7). We see here in this verse that what is described by God as ''hateful'' is items of disbelief, sinning, and disobedience, while God loves or desires in His faithful believers true faith and belief. Other verses are detailing disbelief, sins, and disobedience; such as fornication, confiscation of orphans' money to oneself, murder and killing, theft and robbery, disobeying parents, denial of the Quran and of God …etc. as deadly sins in the Quranic Chapter 17: " The evil of all these is hateful to your Lord." (17:38). We see here that such sins are described as hateful. This has nothing to do with the Sunnite notion of hated items that are NOT prohibited by Sunnites; in fact, the Quran makes hated items as strictly prohibited ones. Secondly, the Sunnite new notions have restricted the sphere of lawful, allowed, permissible items by making many of them as hated that should be rejected; this needless interference in God's sharia by addition or omission is presumptuous, unsolicited, and insulting to God; God is the Only Legislator in Islam (the Quran alone) and one is not to add details of any kind. Indeed, the devil lies in the details in that case.

2- As for our topic of this book, pilgrimage, the Quran contains all its required commands and prohibitions, and between two spheres are allowed, lawful, and legal items while piety underlying all rituals all the time when performed by righteous believers. We explain this further below.

Firstly: piety in commands and prohibitions:

1- God says the following in the Quranic Chapter Two about pilgrimage: "The Hajj is during specific months. Whoever decides to perform the Hajj-there shall be no sexual relations, nor misconduct, nor debating during the Hajj. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding." (2:197). This means that pilgrims are not to have sex with spouses, or even to talk about it or do foreplay of any kind at all. Pilgrims are to avoid also any misconduct, which includes all sins, disobedience of God, and small mistakes, as well as debating with any person at all for whatever reason over whatever topic(s). This means that despite the lawfulness of having sex with one's spouse and debating anytime is suspended during pilgrimage. Of course, misconduct or sinning is never allowed anytime, during or outside pilgrimage season, but pilgrims are prevented from even merely thinking or intending to do evil or to commit sins: "… and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25). Hence, such special legislations pertaining to pilgrimage is directly linked to reminding real believers with the vital importance of piety within one's lifetime, as a journey provision before death, in general and during pilgrimage in particular: "…And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding." (2:197). Let us contemplate upon the beginning of this verse: "The Hajj is during specific months. Whoever decides to perform the Haj…" (2:197); we see here that the verb ''decided'' refers to believers themselves who want to perform pilgrimage, and it does not refer to God; this means that piety is of vital importance during pilgrimage and it is one's responsibility to do one's best to attain it. Other Quranic commands makes obligation comes from God Himself; for instance, let us quote these verses: "A chapter that We have revealed, and made obligatory, and revealed in it clear Verses, that you may take heed." (24:1); "He Who ordained the Quran for you will return you Home. Say, "My Lord knows best who comes with guidance, and who is in manifest error."" (28:85); "There is no blame on the Prophet regarding what God has ordained for him. Such is the pattern of God among those who passed before. The command of God is an absolute decree" (33:38); "…We know what We have ordained for them regarding their wives and those their right-hands possess. This is to spare you any difficulty. God is Forgiving and Merciful." (33:50); "God has decreed for you the dissolution of your oaths. God is your Master. He is the All-Knowing, the Most Wise." (66:2). Let us quote here some verses about obligations concerning dealing fairly with people, such as paying dowries for wives: "…This is God's decree, binding upon you. Permitted for you are those that lie outside these limits, provided you seek them in legal marriage, with gifts from your property, seeking wedlock, not prostitution. If you wish to enjoy them, then give them their dowry-a legal obligation. You commit no error by agreeing to any change to the dowry…" (4:24); "You commit no error by divorcing women before having touched them, or before having set the dowry for them. And compensate them-the wealthy according to his means, and the poor according to his means-with a fair compensation, a duty upon the doers of good. If you divorce them before you have touched them, but after you had set the dowry for them, give them half of what you specified-unless they forego the right, or the one in whose hand is the marriage contract foregoes it. But to forego is nearer to piety. And do not forget generosity between one another. God is seeing of everything you do." (2:236-237). Hence, it is only in one case in the Quranic text, in 2:197, that obligation should spring from the persons themselves: those who seek to perform pilgrimage to seek God's gratification and achieve piety by obeying His orders. This is a sort of commitment that one must impose on oneself; as we understand 2:197. Pilgrims must know that God the Omniscient knows who is pious indeed and who is not, as implied in the same verse: "…And whatever good you do, God knows it…" (2:197).

2- let us ponder on the following verses: "O you who believe! Fulfill your commitments. Livestock animals are permitted for you, except those specified to you; but not wild game while you are in pilgrim sanctity. God decrees whatever He wills. O you who believe! Do not violate God's sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval. When you have left the pilgrim sanctity, you may hunt. And let not the hatred of people who barred you from the Sacred Mosque incite you to aggression. And cooperate with one another in virtuous conduct and piety, and do not cooperate with one another in sin and hostility. And fear God in piety. God is severe in punishment." (5:1-2). We see clearly that prohibitions here are never to Do not violate God's sacraments, etc. and never to commit aggression during pilgrimage. The commands in these verses are to cooperate within piety and virtue in all matters. The commands and the prohibitions combine in these verses as in 5:1 especially what is related to the permissible, concerning never to hunt during pilgrimage, but after it, as piety is the basis in all such matters: "…And fear God in piety. God is severe in punishment." (5:2).

3- Let us dissect the following verses in the same manner: "O you who believe! God will test you with something of the game your hands and spears obtain, that God may know who fears Him at heart. Whoever commits aggression after that will have a painful punishment. O you who believe! do not kill game while you are in pilgrim sanctity. Whoever of you kills any intentionally, its penalty shall be a domestic animal comparable to what he killed, as determined by honest persons among you-an offering delivered to the Kaaba. Or he may atone by feeding the needy, or its equivalent in fasting, so that he may taste the consequences of his conduct. God forgives what is past. But whoever repeats, God will take revenge on him. God is Almighty, Avenger. Permitted for you is the catch of sea, and its food-as sustenance for you and for travelers. But forbidden for you is the game of land while you are in pilgrim sanctity. And fear God in piety, to whom you will be gathered. God has appointed the Kaaba, the Sacred House, a sanctuary for the people, and the Sacred Month, and the offerings, and the garlanded. That you may know that God knows everything in the heavens and the earth, and that God is Cognizant of all things. Know that God is severe in retribution, and that God is Forgiving and Merciful." (5:94-98). Prohibitions here include not to hunt during pilgrimage, while obligations include to atone for infringement of that command, while assuring that fishing is OK during pilgrimage. Piety is above all things in such legislations, as we read clearly in this phrase: "…And fear God in piety, to whom you will be gathered." (5:96). Hence, it is a test to see wild animals during pilgrimage, only the pious ones will leave those animals in peace to obey God; see 5:94. God wants pilgrims to watch over themselves within application of this legislation; as those who intentionally infringe such laws must readily resort to atonement themselves in fear of God. No human being is to watch over pilgrims here; piety must be observed by pilgrims themselves as per their conscience; this is the test of piety during pilgrimage. Hence, the verses 5:95-98 warn all pilgrims against any infringement.

Secondly: new legislations concerning pilgrimage: when being prevented:

1- The Quranic command to perform pilgrimage to Mecca in the Kaaba Mosque is addressed to all people on earth: "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate." And announce the pilgrimage to humanity. They will come to you on foot, and on every lean beast of transport. They will come from every distant point." (22:26-27). Yet, at one point in time, the Qorayish tribesmen prevented Muhammad and the early believers with him to ever enter into Mecca to perform pilgrimage; and God has said the following about those tribesmen: "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all humankind equally, whether residing therein or passing through-and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25). God has said the following about those tribesmen who prevented Muhammad and early believers from entering Mecca: "It is they who disbelieved, and barred you from the Sacred Mosque, and prevented the offering from reaching its destination. Were it not for faithful men and faithful women, whom you did not know, you were about to hurt them, and became guilty of an unintentional crime. Thus God admits into His mercy whomever He wills. Had they dispersed, We would have punished those who disbelieved among them with a painful penalty. Those who disbelieved filled their hearts with rage-the rage of the days of ignorance. But God sent His serenity down upon His Messenger, and upon the believers, and imposed on them the words of righteousness-of which they were most worthy and deserving. God is aware of everything. God has fulfilled His Messenger's vision in truth: "You will enter the Sacred Mosque, God willing, in security, heads shaven, or hair cut short, not fearing. He knew what you did not know, and has granted besides that an imminent victory."" (48:25-27).

2- Within such circumstances, a new legislation about pilgrimage is mentioned in the Quran: about being prevented from entering the Kaaba Mosque: "And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain piously conscious of God, and know that God is stern in retribution." (2:196). We see in this verse that commands are intertwined with prohibitions; those who were prevented from performing pilgrimage, for reasons beyond their control of course, should send the sacrificial animals to the Kaaba, and they should not shave until those animals reach there; moreover, if they have to shave beforehand, they are obliged to fast, or pay alms, or to perform rituals or acts of worship to atone or it. In case of being allowed to safely perform Umrah shortly before Hajj season, it is permissible to wait in Mecca to perform Hajj, provided that sacrificial animal is presented to the Kaaba, or else to fast for three days during pilgrimage and seven days back home, and we see that such legislations are closely linked to piety: "…And remain piously conscious of God, and know that God is stern in retribution." (2:196).

Thirdly: piety as a Quranic response to refute additions, distortions, and overt ostentatious religiosity before the advent of Islam:

1- In general, the Quranic sharia legislations refutes additions and distortions of the Qorayish tribesmen committed against the religion of Abraham; they had undermined piety by turning it into overt ostentatious religiosity empty of any meaning for the sake of trade and money-making as well as political hegemony. Historically, the Qorayish tribesmen had invented rituals of their own fashioning to distinguish themselves from other tribes during pilgrimage, such as entering their houses in Mecca from backdoors instead of the main doors, to give the false impression of being pious and righteous. Piety is inside one's mind and heart and not within overt ostentatious behavior; that is why God has criticized this in His Quran: "…It is not virtuous that you approach homes from their backs, but virtue is to be pious. So approach homes from their doors, and observe God, that you may succeed." (2:189).

2- The Qorayish tribesmen considered themselves as friends or allies of God as they cared for the pilgrimage, pilgrims, and the Kaaba Sacred Mosque, and despite their rejection of the Quran, they reserved to themselves the false rights to ''own'' the Kaaba and to prevent their foes from performing pilgrimage. God has refuted such claims in the following verses that assert that only the pious persons are allies of God: "And they said, "Our God, if this is the truth from You, then rain down on us stones from the sky, or visit us with a painful affliction." But God would not punish them while you are amongst them. And God would not punish them as long as they seek forgiveness. Yet why should God not punish them, when they are turning others away from the Sacred Mosque, although they are not God's allies? The real allies of God are the pious; but most of them do not know." (8:32-34).

3- Thus, the Qorayish tribesmen deemed themselves as the ''best'' persons or believers as they cared for the pilgrimage, pilgrims, and the Kaaba Sacred Mosque, and they forgot that real care is to be done through piety and to allow the pious into the Kaaba Sacred Mosque; polytheists can never be purified within God's House at all, whatever they do there: "It is not for the polytheists to attend God's places of worship while professing their disbelief. These-their works are in vain, and in the Hell-Fire they will abide. The only people to attend God's places of worship are those who believe in God and the Last Day, and pray regularly, and practice regular charity, and fear none but God. These are most likely to be guided. Do you consider giving water to pilgrims and maintaining the Sacred Mosque the same as believing in God and the Last Day and striving in God's path? They are not equal in God's sight. God does not guide the unjust people." (9:17-19). Pondering these verses, we see how they apply to the unjust, tyrannical Saudi royal family in the KSA in modern times.

4- When the Qorayish tribesmen meddled in the pilgrimage rituals, they made moving to and fro between the two mounts of Safa and Marwa as an obligatory duty, but God asserts in the following verse that this is not obligatory but might be done voluntary, based on piety of pilgrims: " Safa and Marwa are among the rituals of God. Whoever performs the Hajj or the Umrah to the House commits no error by circulating between them. Whoever volunteers good-God is Appreciative and Cognizant. (2:158).

5- There is no harm for those who seek to seize the chance of the pilgrimage season to earn money within permissible means, while feeling the bountifulness of God to earn His blessings: "You commit no error by seeking bounty from your Lord…" (2:198).

Lastly:

Piety surrounds all rituals, commands, permitted things, and prohibitions pertaining to pilgrimage; there is no room during pilgrimage for overt, ostentatious religiosity of hypocrites that most of the masses, and their imams and preachers, commit as they fall into the traps of earthly, man-made religions that made the three spheres into five as we have explained above in this CHAPTER. Further details of this will be discussed when we tackle pilgrimage in the Sunnite religion, showing how the Sunnites have exceeded the Qorayish polytheists in distorting pilgrimage rituals and in ignoring piety altogether, especially by designing special clothes for pilgrims as an ostentatious, overt sign instead of piety in one's heart and mind.

CHAPTER VI: Ihram as the Embodiment of Piety during Pilgrimage:

Introduction:

1- Piety is epitomized during pilgrimage by Ihram. Ihram means to enter into the state of piety before entering into Mecca. Sadly, the Muhammadans have made Ihram to mean wearing special clothes reserved for pilgrims. The male pilgrims of today wear pieces of cloth that show them as semi-naked and hinder their movement during circumambulation, prayers, and the rest of the rituals. As far as Quranism is concerned, Ihram means to adhere to piety within the three Ihram sanctuaries combined during pilgrimage: the time (i.e., pilgrimage season months), the sacred location in the Sacred Kaaba Mosque in Mecca, and the human heart where piety should be located. The third sanctuary about piety in pilgrims' hearts is mentioned in the Quranic context related to rituals of pilgrimage in the Quranic Chapter 22 titled ''Pilgrimage/Hajj'': "…Whoever venerates the sacraments of God-it is from the piety of the hearts." (22:32).

2- The sacredness of the location of Kaaba in Mecca means a place to protect and fight for ensuring its being a safe sanctuary never to be desecrated or violated. The pilgrimage combines three sanctuaries: the sanctity of place, time, and pilgrims' pious hearts. This way, the human beings are included in this equation of piety; this is real meaning of the Ihram concept: i.e., to perform pilgrimage rituals in Mecca in the Sacred Kaaba Mosque during any days of the four sacred months of the pilgrimage season with hearts filled with piety. This sanctuary of hearts is the third sphere/field ignored by so many pilgrims among the Muhammadans. Thus, the universality of pilgrimage is understood; the call for it comes from God, the Creator of all people and of the whole universe, addressed to all people to visit, during the sacred months, the House of God in Mecca, the very first one made for people for their blessings and guidance. Let us tackle some points in detail below.

Firstly: the temporal sanctuary of Ihram: Ihram and the sacred months:

1- This time sanctuary is the four sacred months specified by God, when no human being should commit injustice against another human being; thus, no fighting is allowed within these four sacred months except in cases of self-defense. This Quranic legislation fits all humanity in all locations and eras: "The number of months, according to God, is twelve months-in the decree of God-since the Day He created the heavens and the earth, of which four are sacred. This is the correct religion. So do not wrong yourselves during them…" (9:36). Of course, pilgrimage is visiting the House of the Lord, i.e., the locational sanctuary, during the specified four sacred months. God calls these months in the Quran as ''sacred''. Of course, the pilgrimage rituals in themselves take few days, but one can perform these rituals anytime during the specified four sacred months, and then one returns home. The pilgrimage season extends from the opening time, the very first week of the lunar month of the Arab/Islamic Hijri calendar Zu Al-Hijja until the last day of the lunar month Rabei Awwal. We discern from the Quran that as a sort of facilitation or alleviation by allowing pilgrims to start performing their rituals two days before the beginning of Zu Al-Hijja and to stay for more two days (in the lunar month Rabei Thani) after the end of Rabei Awwal that marks the end of the pilgrimage season.

2- As for the sacred months of pilgrimage season, we read the following about them in the Quran: "The Hajj is during specific months…" (2:197). As the names of these months are not mentioned in the Quran, this indicates that these months were known by Arabs in the 7^th century until now. Those who wish to perform pilgrimage during the specific months must adhere to Ihram and obligations of rituals within the House of God, and all of these rituals are done within some days: circumambulation, standing within Arafat mount, circulating between Safa and Marwa mounts, offering sacrificial animals, and removing head hair partially or wholly. Those who are obliged as time presses them can begin rituals two days before the season and can stay after it for two days, provided that piety is maintained, as per this verse: "And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong-provided he maintains piety. And obey God, and know that to Him you will be gathered." (2:203). We see here how pilgrimage is referred to in 2:203 by the phrase ''remember God'', as we have detailed in a previous chapter of this book about linking pilgrimage to piety in Quranic verses. We understand here that the duration of pilgrimage rituals are few days to remember God within these rituals by applying Ihram as described above. These designated days are described as such because piety (or applying Ihram) is counted by the day, hour, and minute; i.e., how piety is maintained and attained within these days when the conscience of believing pilgrims as they achieve remembrance of God for continuous time as a spiritual encounter or experience, where the locational , temporal, and human heart sanctuaries are interconnected to elevate the soul with piety.

3- The three sanctuaries are linked together in the Quranic text in one verse: "O you who believe! Do not violate God's sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval. When you have left the pilgrim sanctity, you may hunt. And let not the hatred of people who barred you from the Sacred Mosque incite you to aggression…" (5:2). That is, people perform pilgrimage to the Kaaba during the sacred months within which God prohibits any sort of violations in this location at that specific time, while the pious human heart as the third sanctuary is not mentioned in words but implied to by the fact God in 5:2 addresses hearts of believers telling them never to commit violations during Hajj and never to commit aggressions; that is why 5:2 ends in these words: "… And cooperate with one another in virtuous conduct and conscience, and do not cooperate with one another in sin and hostility. And piously fear God. God is severe in punishment." (5:2). We discern here how adherence to piety (i.e., applying real Ihram) is strictly advised to distinguish pilgrimage season apart from other days, as pilgrims can only hunt after they finish all rituals of pilgrimage: "God has appointed the Kaaba, the Sacred House, a sanctuary for the people, and the Sacred Month, and the offerings, and the garlanded…" (5:97). Thus, the locational sanctuary is the Kaaba and the temporal one is the sacred months, but also the pious human heart sanctuary is discerned in the command to fear God in piety: "…that you may know that God knows everything in the heavens and the earth, and that God is Cognizant of all things. Know that God is severe in retribution, and that God is Forgiving and Merciful. The messenger's sole duty is to convey. God knows what you reveal and what you conceal. Say: "The bad and the good are not equal, even though the abundance of the bad may impress you. So be piously conscious of God, O you who possess intelligence, that you may succeed."" (5:97-100). God prohibits aggression and fighting in both the locational and temporal sanctuaries, as He says the following about the aggressive polytheists who begin committing aggression against peaceful believers: "…But do not fight them at the Sacred Mosque, unless they fight you there. If they fight you, then kill them…" (2:191). Adherence to piety is advised strongly by the end of the Quranic discourse about the temporal sanctuary: "The sacred month for the sacred month; and sacrilege calls for retaliation. Whoever commits aggression against you, retaliate against him in the same measure as he has committed against you. And be piously conscious of God and know that God is with the righteous." (2:194). And then, details of pilgrimage rituals are mentioned in 2:196-197.

4- The pilgrimage season begins with the lunar month of Zu Al-Hijja, and the Quran asserts the fact that the sacred months are four: "The number of months, according to God, is twelve months-in the decree of God-since the Day He created the heavens and the earth, of which four are sacred. This is the correct religion. So do not wrong yourselves during them…" (9:36). The very next verse shows how Arabs had distorted the counting of these sacred month: "Postponement is an increase in disbelief-by which those who disbelieve are led astray. They allow it one year, and forbid it another year, in order to conform to the number made sacred by God, thus permitting what God has forbidden. The evil of their deeds seems good to them. God does not guide the disbelieving people." (9:37).

5- This distortion in sacred months goes on after Muhammad's death; the Muhammadans in later centuries have made the lunar month of Rajab as one of the four sacred month, though it stands alone away from the original and known four consecutive ones; this of course violates God's sharia. The books of hadiths authored by Al-Bokhary, one of the main numerous deities of the Sunnite religion, show distortions of the timing of the sacred months; the hadith of Abdullah Ibn Omar: (… the months of hajj are Shawal, Zu Al-Qaida, and the very first ten days of Zu Al-Hijja …); the hadith of Ibn Abbas: (… no one is to perform hajj unless in the four months of hajj …)(Al-Bokhary vol.2/no.173). whereas months of pilgrimage by Al-Shafei, another Sunnite god, in his book titled "Al-Um" are three: Shawal, Zu Al-Qaida, and Zu Al-Hijja, (Al-Um: 2/132). Similarly, Ibn Katheer asserts in one book of hadiths authored by him that the known months of hajj are Shawal, Zu Al-Qaida, and Zu Al-Hijja, despite the fact that the Quran tells us clearly they are four consecutive months. Yet, Ibn Katheer shows in his book of interpretation of the Quran, titled Tafseer Ibn Katheer, that many doctrines differ within the topic of specifying the months of pilgrimage season: (… some scholars assert that Ihram and pilgrimage can be done all year long, as per doctrines of Abou Hanifa, Malik, Ibn Hanbal, Isaac Ibn Rahawein, Al-Nakhay, and Al-Leith Ibn Saad … Al-Shafei asserts another view that hajj is only acceptable within specific months marking the pilgrimage season …) (Tafseer Ibn Katheer 1/235, 1/236). Such contradictions fill the books of the Sunnite religion.

6- The Quranic Chapter Nine gives us a clue to get to know the real sacred months of pilgrimage in Islam (the four consecutive lunar sacred months: Zu Al-Hijja, Muharram, Saffar, and Rabei Awwal). Historically, Muhammad performed Hajj shortly before his death in the sacred month of Zu Al-Hijja in 10 A.H., and we know that the Quranic Chapter Nine was revealed at that time, with rejection of aggressive polytheists who renege on their words and violate mutual treaties. Such declaration was pronounced, as per the Quranic Chapter Nine, during the early days of pilgrimage season, as God has given the aggressive polytheists the period of four months, that is, the four sacred ones, to enter into peace (i.e., Islam in terms of behavior) by stopping their aggression and respecting the peace treaties, as we understand from the following verses: "A declaration of immunity from God and His messenger to the polytheists with whom you had made a treaty. So travel the land for four months, and know that you cannot escape God, and that God will disgrace the disbelievers." (9:1-2). When did this four-month period begin? We deduce the answer from the very next verse: "And a proclamation from God and His Messenger to the people on the day of the Greater Pilgrimage, that God has disowned the polytheists, and so did His Messenger. If you repent, it will be better for you. But if you turn away, know that you cannot escape God…" (9:3). The phrase '' the day of the Greater Pilgrimage'' indicates the opening days of the pilgrimage season that goes on for four consecutive months. We discern here that the period of the declaration goes on for the whole pilgrimage season. Thus, we conclude safely that the four sacred months of pilgrimage are as follows: (Zu Al-Hijja, Muharram, Saffar, and Rabei Awwal). It is impossible that this declaration in 9:1 would refer to earlier months like Shawal and Zu Al-Qaida at all; as we read this verse: "When the Sacred Months have stripped away, kill the polytheists wherever you find them…" (9:5). This verse indicates that the months that have passed are consecutive and successive; hence, there is no non-sacred month in between the four sacred ones. The idea of successiveness in 9:5 is repeated in the Quranic tongue in another verse: "Another sign for them is the night: We strip the day out of it-and they are in darkness." (36:37). Hence, the separate lunar months of Shawal and Zu Al-Qaida can never be part of the four sacred successive months specified for pilgrimage and truce/peace.

7- It is a sign of God's mercy that He has ordained pilgrimage rituals to be performed within days, and this is linked to more facilitation for the sake of pilgrims: "And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong…" (2:203). This means one can perform the rituals two days before the beginning of Zu Al-Hijja or even two days after the end of Rabei Awwal, as long as one adheres to piety: "Pilgrimage is during specific months. Whoever decides to perform it - there shall be no sexual relations, nor misconduct, nor debating during pilgrimage…" (2:197). Hence, this means clearly that a pilgrim can perform days pilgrimages anytime within the above-mentioned specified lunar months of the Islamic calendar: Zu Al-Hijja, Muharram, Saffar, and Rabei Awwal, and this period includes even two days before Zu Al-Hijja and two days after Rabei Awwal. Of course, piety in pilgrimage entails Ihram within three sanctuaries of one's heart, the location of Kaaba, and the time of pilgrimage season. Sadly, people centuries ago until now make the pilgrimage season confined to the very first week of Zu Al-Hijja, forgetting that this was the opening of the pilgrimage season and not all of it. people ignored the fact that "Pilgrimage is during specific months…" (2:197). Consequently, pilgrimage season nowadays has become real torment when millions of people are gathering in one limited time and one place, causing stampedes and suffocation, apart from other accidents bound to occur in such situations.

8- Facilitation, easiness, and alleviation within the celestial, divine religion of the Quran is in contrast with the complications, difficultness, bigotry, and extremism of the earthly, man-made religions of the Muhammadans, especially the Wahabi Sunnite one. God says in the Quran: "…He has chosen you, and has not burdened you in religion-the faith of your father Abraham. It is he who named you Muslims before…" (22:78). "…God does not intend to burden you…" (5:6). "God intends to lighten your burden, for the human being was created weak." (4:28). "…This is an alleviation from your Lord, and a mercy…" (2:178). "…God desires ease for you, and does not desire hardship for you…" (2:185). Facilitation and ease are shown more in Quranic legislations pertaining to pilgrimage: its days can be chosen anytime within four consecutive months, not just within the very first week of Zu Al-Hijja, and even more facilitation is ordained by God in 2:203, as we have explained above. Hence, being overcrowded in the Sacred Kaaba Mosque as millions gather there simultaneously is utterly wrong; this makes one not obliged to perform pilgrimage within such inhuman conditions because of inability, hardships, and incapability; people should be able to perform rituals of pilgrimage any week within the four sacred months, bearing 2:203 in mind as well. Sadly, the evil Al-Saud royal family has confined pilgrimage to the very first week of Zu Al-Hijja. They would readily stop and prevent anyone trying to perform pilgrimage during any other time within the four sacred months. When one is restricted and prevented in that case, one can remain home and send sacrificial animals to the Kaaba and maintains the status of Ihram at home, and not to remove head hair (partially or wholly) until the time specified for all rituals ends. Of course, much luxury is provided now in the Sacred Kaaba Mosque; no one is obliged to send sacrificial animals to it, to avoid piling up of slaughtered animals there and to avoid their being thrown away and wasted; instead, one is to send the sacrificial animals to countries suffering famines, while dedicating one's piety to God alone, as the supreme goal of pilgrimage.

9- The question posed now is as follows: how come that people have ignored the four sacred months of pilgrimage and confined it to the very first week of Zu Al-Hijja? The answer is as follows: the reason of this fatal error is politics; major political events and theological studies took place in different cities during the very first century A.H. within the Umayyad Era and within later centuries during the Abbasid Era: Kufa, Damascus, Cairo, etc. As a result, Arabia began since the 3^rd century A.H. to change gradually into pre-Islamic conditions as it lost political grip and religious influence; this made Arabian Bedouins return to the bad habit of raiding other tribes for loot as well as pilgrimage caravans. Such sad state of affairs led to the historical fact that – even during the start of the era of writing down traditions – groups of pilgrims had to gather in one procession or caravan at one time, while the caravans were protected by troops led by a military leader who was called by the title ''Emir or Hajj''. Hence, groups of pilgrims came from everywhere within caravans heavily guarded with military troops to defend pilgrims against Bedouin raids. Sadly, it is a historical fact that some of the raids against pilgrimage took political and religious banners (within man-made creeds of the Muhammadans) as perpetrated by rebels of Al-Khawarij, Al-Zanj, and the Qarmatians. Such man-made, fabricated religions and their notions spread among Arabian tribes, especially in the area of Najd. History pages are filled with heinous crimes and massacres committed by the Qarmatians against pilgrims and against the Sacred House itself. The Qarmatians raids became prominent in lines of history because they were linked to political movements and rebellions. This was apart from 'ordinary' raids of other tribes for loot, which were commonplace for their livelihoods sustained by raiding pilgrimage caravans. Gradually, all groups of pilgrims had to gather in a way so as to reach Mecca in the opening of the pilgrimage season alone. As such policies to avoid raids and other dangers became systematic, they were coincided with the onset of an era of the systematic writing down of traditions and theological thought, in the 3^rd century A.H.; hence, the so-called hadiths, fabricated by so many men in the Abbasid Era, have made it part of the Sunnite sharia to confine pilgrimage to the very first week of Zu Al-Hijja. Fabrication and concoction of hadiths was a popular demand and paid-for mission at the Abbasid Era. Hadiths authored by certain men began to be spread limitedly within oral traditions in the Umayyad Era, mainly for political reasons. Writing hadiths down began in the Abbasid Era. Sadly, it is a historical fact that all caliphs of all eras/caliphate manipulated the pilgrimage season for the purpose of political propaganda; let us remember that this was the Middle-Ages means of communications in the Arab world, as all people gather in Mecca and hear such propaganda organized and orchestrated by caliphs of all royal households throughout history, as a chance seized to control all subjects of the Arab empire at the time. Another reason for making pilgrimage season a political tool was to mobilize the masses anytime for any reasons. Eventually, the collective memory at the time has registered that pilgrimage (i.e., Hajj and not Umrah) is exclusively performed during the very first week of Zu Al-Hijja.

Secondly: the locational sanctuary of Ihram: Ihram in the Sacred House (the Kaaba):

1- The Kaaba is the very first House made sacred since the beginning of the human existence on earth: "The first house established for humankind is the one at Bacca; blessed, and guidance for all people" (3:96). This is the most ancient Sacred House of the Lord on earth since humanity peopled planet earth. God showed its location for Abraham and ordered him to raise its foundations; this means that the Sacred House was known long ago before the time of Abraham, as God ordered him to purify the Kaaba location from all signs of polytheism put there by ancient people who existed before Abraham. "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate."" (22:26). The Kaaba has continued to be the Sacred House of the Lord in the pre-Islamic era; God has made the Qorayish tribe live in peace and security around the Kaaba: "Let them worship the Lord of this House, Who has fed them against hunger and has secured them against fear" (106:3-4). "…Did We not establish for them a Safe Sanctuary, to which are brought all kinds of fruits, as provision from Ourselves? …" (28:57). "Do they not see that We established a Secure Sanctuary, while all around them the people are being carried away? …" (29:67). God ordered Muhammad to say the following: "I was commanded to worship the Lord of this town, who has sanctified it…" (27:91). The Kaaba remains until now the Sacred House of the Lord despite the distortions imposed by the earthly, man-made, fabricated religions of the Muhammadans.

2- This Sacred Kaaba Mosque is made sanctuary by also stressing the act that those who enter it should be safe and secure: "…Whoever enters it attains security…" (3:97). "And We made the House a focal point for the people, and a sanctuary…" (2:125). Hence, all pilgrims should enjoy full security and safety, along with all sacrificial animals: "O you who believe! Do not violate God's sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval…" (5:2). All birds and wild animals must enjoy safety inside Mecca during pilgrimage: "…Livestock animals are permitted for you, except those specified to you; but not wild game while you are in pilgrim sanctity. God decrees whatever He wills." (5:1). "O you who believe! do not kill game while you are in pilgrim sanctity…" (5:95). "Permitted for you is the catch of sea, and its food-as sustenance for you and for travelers. But forbidden for you is the game of land while you are in pilgrim sanctity. And fear God, to whom you will be gathered." (5:96). Even killing insects is prohibited during pilgrimage, even living organisms inside one's head; that is why people are advised to shave and/or cut off some or all head hair before pilgrimage. Fighting inside Mecca is prohibited, unless in cases of self-defense against aggressors: "…But do not fight them at the Sacred Mosque, unless they fight you there. If they fight you, then kill them. Such is the retribution of the disbelievers." (2:191). The command here to kill refers to the just retribution, and the order is NOT to fight them back, but to deter them so as to spare those who refrain and stop their aggressions. Yet. At one point in history, during the revolt of Ibn Al-Zubayr against the Umayyads, Arabs of the 1^st century A.H. fought one another around the Kaaba itself over political reasons and for the sake of the transient world gains, causing the Kaaba to be burnt!

3- Mecca is the city surrounding the Kaaba; this is the locational sanctuary where the last divine message of God, the Quran, was revealed to the whole world, and the Quran will go on existing till the end of this world when the Last Day comes. This sanctuary is the place where Muslims direct themselves during five daily prayers, and where they go to perform pilgrimage. Mecca has many names in the Quranic text, including ''Umm Al-Qura'' (i.e., in Arabic: Mother of all Villages). This name is linked to the notion that the Quranic message is sent for all humanity in all eras until Doomsday, and the light of this universal divine message began in Mecca, shortly before the end of the world; hence, Mecca is the center of the planet earth: "Thus We inspired you with an Arabic Quran, that you may warn Umm Al-Qura and whoever is around it, and to warn of the Day of Assembly, of which there is no doubt…" (42:7). So, Mecca is the center of the world and located in the center of planet earth with all countries to the west, east, north, and south of Mecca. God says the following about the world and its cities and villages (i.e., all human societies in general): "Your Lord never destroys cities without first sending a messenger in their midst, reciting to them Our revelations. And We never destroy the cities, unless their people are wrongdoers." (6:59). That is why the Kaaba is the very first, most ancient House of the Lord since human existence on earth, toward which people pray daily and where they perform pilgrimage.

4- The walls of the Kaaba are NOT sacred or holy, as those walls were destroyed, built, and rebuilt many times. These walls were built by Abraham and Ishmael, and they were rebuilt repeatedly by Arabian tribes, and even the Qorayish tribesmen had rebuilt them several times during Muhammad's lifetime. This had reoccurred in later eras, by Ibn Al-Zubayr and others. Hence, we refute here the Sunnite faulty notion of the stones of the Kaaba as being sanctified or coming from heaven. In fact, stones used to build and rebuild the Kaaba came from the lands around Mecca, like any other building materials. Hence, those pilgrims circumambulate the Kaaba must be made aware of these facts; piety in one's heart and sanctification are for God, not for any stone made 'holy' by the ignoramuses; therefore, there is no materials or things of any kind (and also mortals) sanctified or made holy in Islam (i.e., real Islam = Quranism). What is important is Ihram in this House of the Lord, with its corners showing the center of this earth surrounded by the city of Mecca, as understood from the Quranic description of it as ''Umm Al-Qura''. What is most important is that God the Almighty has chosen this location as His sanctuary and made us worship in that direction (or Kiblah in Arabic) during pilgrimage and prayers.

Thirdly: the human sanctuary: the pious heart in Ihram during pilgrimage to get nearer to God:

1- As per relativity theory, a place is the mass with its three dimensions, while the time is the fourth dimension to a given place; we see the places but we never see time that covers all places. Therefore, the human body consists of physical materials belonging to the mass of the physical universe; time is the dimension covering this human body, as each of us is like a passenger in the train of time that moves within the speed of 60 sec./min., 60 min/h, and 24 h/day. The soul enters the body of its embryo inside the womb, and the human passenger enters the train of lifetime once born, leaving it once dead, as the soul leaves its body. The material mass of the living human body is imbued with the soul, which belongs to the unknown realm of the Barsakh. All deeds, good or bad, of the soul during its life on earth are registered in a record/book, and such a record is the basis of judgment and reckoning during the Day of Resurrection. The good deeds, of course, are performing religious duties and acts of worship to attain piety to the souls, and such acts of worship includes performing pilgrimage to Mecca. Ihram during pilgrimage should makes the soul attain the zenith of piety and righteousness, as Paradise are only for the pious ones.

2- The Kaaba itself is a locational sanctuary, while the four sacred months are the temporal sanctuary, as this is ordained by God since He has created the universe: "The number of months, according to God, is twelve months, by the decree of God, since the day when He created the heavens and the earth, of which four are sacred months. This is the correct religion…" (9:36). The topic of time is very complex as a scientific domain of knowledge; no mortals know why God has chosen these four lunar months in particular for pilgrimage. But we do know that the lunar calendar is best to make the pilgrimage season vary within the solar calendar; hence, the season is sometimes in summer, sometimes in winter. Of course, pilgrims must unite the temporal and locational sanctuaries with sanctity of hearts filled with piety in the fear of God. Pilgrims are both bodies and souls, and both components must be pious; pilgrims during pilgrimage cannot shave, engage into quarrels or idle talks, or have sex with one's spouse, and their senses and hearts are never to think of evil or unholy thoughts – this is the spiritual elevated level that one should strive to attain during the visit in God's House – the locational sanctuary – and the temporal sanctuary of the sacred months. Hence, Ihram means as well that things ordinarily permissible in everyday life are prohibited temporarily - during the performance of pilgrimage.

3- Let us remember that the atom consists of electrons revolve forever (or circumambulating) around the nucleus anticlockwise; this is the obedience of God ordained on all materials, and thus, this is how each creature praise and glorify God, as we read in the following verse: "Praising Him are the seven heavens, and the earth, and everyone in them. There is not a thing that does not glorify Him with praise, but you do not understand their praises…" (17:44). So, electrons are created that way: obliged to obey the divine order to revolve forever around the nucleus of the atom. The human beings are the creatures who have freedom to obey or disobey based on their choices. Thus, believers choose to obey God willingly, not unwillingly like non-human creatures. In case of Ihram during pilgrimage, pilgrims of both genders circumambulate around the Kaaba willingly anticlockwise – and they have to feel as 'neutral' and as submissive to God in obeying that order, just like electrons. How is that done? By forgetting sexual instincts of their bodies and being elevated and purified spiritually, without evil thoughts or intentions in their hearts or sins committed by their senses and body parts at all. As electrons obey the divine command, pilgrims circumambulate the Kaaba anticlockwise in Mecca, in the center of the globe. Hence, as God has His temporal and locational sanctuaries made for people, without anyone sharing such divine commandments, God also has to have the sanctuary of the souls/hearts of pious pilgrims, as the Omniscient God: "He knows the deceptions of the eyes, and what the hearts conceal." (40:19). No mortals can know what is inside hearts and minds of people; God has told Muhammad the following about some of his contemporaries who lived around him: "Among the Desert-Arabs around you there are some hypocrites, and among the inhabitants of Yathreb too. They have become adamant in hypocrisy. You do not know them, but We know them…" (9:101). Thus, hearts, souls, and minds of pilgrims are never fully known to mortals; rather, they are fully known to God alone, and they must be purified and dedicated to God alone, free from all evil tendencies while dealing directly with God in fear and piety during rituals of Hajj. This is real status of Ihram. If believers passed this test successfully, they will attain piety and achieve the goal of pilgrimage. Those who do evil deeds during pilgrimage are forewarned with divine punishment: "…and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25).

Lastly:

1- Within Islam (i.e., Quranism), there is only One God who created time, space, and human beings. God has three sanctuaries to be fulfilled during pilgrimage: the locational one in the Sacred Kaaba Mosque, the temporal one of the sacred months, and the pilgrims themselves. The Omniscient God alone knows what is inside hearts, minds, and souls and knows the real pious ones. Within the earthly, man-made, fabricated religions of the Muhammadans, there are many deities and gods who are imams, saints, and companions of Muhammad. Such faulty notions of faith by deifying dead persons lead as well to faulty acts of worship like visiting mausoleums and tombs and supposedly holy sites related to such deities to worship at such locations, especially the devilish mausoleum in Yathreb known as the tomb of Muhammad. Such satanic work of devils is so holy to the polytheistic Muhammadans that the early Muhammadans had forged hadiths especially to sanctify it, like the hadiths about those who perform pilgrimage must visit such tomb or be deemed as enemies of Muhammad, and the other hadiths about a paradise between such tomb and the pulpit of such mosque in Yathreb.

2- Of course, such major sins in terms of faith by deifying tombs and dead persons and in terms of practices by visiting them as an act of worship are prohibited all the time, let alone during Ihram. How come a heart/soul filled with such polytheism be purified and elevated?! Sadly, most pilgrims circumambulate the Kaaba while their hearts are clinging to the devilish tomb in Yathreb, ardently desiring to touch it to gain benediction! No one of them can hardly imagine performing pilgrimage in Mecca without visiting their 'second' sanctuary in Yathreb: the so-called Mosque of the Prophet where such mausoleum is located. The head of the Sunnite clergymen has the formal title of ''The Custodian of the Two Holy Mosques'', as apart from the only God's House, the Kaaba Mosque, they insist on adding another 'holy' site to them as sanctuary, pertaining to their imaginary deity the immortal Muhammad, as a supreme deity equal to, or surpassing, Allah. By ascribing such devilish mausoleum to Muhammad decades after his death, they fabricated a Sunna (i.e., a tradition ascribed to him) to visit such site; as if Muhammad had performed pilgrimage to his own grave during his lifetime! Such mythology is typical of all earthly, man-made religions based on falsehoods, lies, and fabrications made holy with the passage of time and maintained through centuries as no one would dare to question and refute them. When a free thinker, like ourselves, has dared to refute such polytheistic practices and notions, accusations of apostasy and heresy have been leveled at him by all the mobsters!

3- Since such faulty notions of faith and worship practices prevail and spread, most pilgrims of today ignore the real meaning of Ihram explained in this CHAPTER. The Muhammadans have turned it into mere pieces of cloth revealing male bodies, making them revive pre-Islamic era practice of circumambulating the Kaaba in the nude! This encourages fornication and homosexuality, and let us not forget the notoriety of the Saudis, and many Gulf countries men, in both fornication and homosexuality, both prohibited in the Quran. More details on that topic when we discuss in a coming chapter the Sunnite sharia laws that waste away and distort pilgrimage.

4- We have to bear in mind the following: Ihram is never achieved by such laughter-inducing pieces of cloth wrapped around naked male bodies of pilgrims while revealing parts of their bodies, as Bedouins used to wear in ancient times. Ihram is real piety and dedicating one's heart, mind, and soul to God alone during the performance of pilgrimage rituals in the locational and temporal sanctuaries ordained by God. The third sanctuary is pilgrims' bodies or hearts by obeying all the Quranic commands of God pertaining to pilgrimage. These commands include temporary abstention from permissible things (such as hunting and having sex with one's spouse), while purifying one' heart from all evil tendencies of all types, as no injustices are permitted during pilgrimage, while preserving lives of living creatures inside the Sacred Kaaba Mosque, to the extent that no one is to shave one's head hair so as not to kill insects or lice, until pilgrimage days are over. Thus, Ihram is a state when one will purify one's heart and experience highest levels of piety in the temporal and locational sanctuaries. Ihram should begin upon entering the locational sanctuary, God's House, while wearing the best of clothes as per this verse: "O Children of Adam! Dress properly at every place of worship…" (7:31). Hence, it is useless and futile to set certain points or locations to begin Ihram as per one's homeland: Sunnites have for centuries designated locations outside Mecca to begin Ihram for those coming from Egypt and North Africa, those coming from Iraq, those coming from the Levant, etc. while forgetting those coming from Europe, North and South America, and Australia, as the Sunnites had created a religion as per their limited scope of knowledge and as per fitting to their interests alone. Another major sin of theirs had been to ignore the Quranic commands by confining pilgrimage to 'Muslims' alone as local religious duty, while God makes it permissible to all human beings indiscriminately in all eras.

CHAPTER VII: Piety and the Universality of Pilgrimage to All People

Introduction:

As the Quranic command to adhere to piety is addressed to all people, pilgrimage to the Kaaba as an act of worship is another Quranic command addressed to all human beings in all eras, as a means to attain piety. One of the features indicating fanaticism and extremism in the Sunnite religion is to confine pilgrimage to 'Muslims' alone; i.e., they had made it among stipulations of pilgrims to be 'Muslims' while preventing non-Muslims from ever entering into Mecca and any Sunnite 'holy' site, in Yathreb for instance. Hence, such Sunnite Muhammadans had committed a crime against God by turning Islam (God's only true religion) into a local cult excluding others and is confiscated by Wahabi Sunnites. They ignored the universality of the duty of pilgrimage, of the sacred months, and the Kaaba as a location dedicated as God's House to be visited by all people, without discrimination, as a safe haven and sanctuary providing security to whomever enters it.

Firstly: the Quran refutes such confining done by the Muhammadans:

Pilgrimage in particular is the closest act of worship linked to Abraham's religion, which was never confined to a certain category or group of people; rather, Abraham's religion (i.e., Islam: submission to God alone) is a general call to all human beings in all eras, regardless of gender, groups, ethnicities, etc. God addresses all people in these verses: "And who is better in religion than he who submits himself wholly to God, and is a doer of good, and follows the faith of Abraham the monotheist? …" (4:125). "Who would forsake the religion of Abraham, except he who fools himself? We chose him in this world, and in the Hereafter he will be among the righteous." (2:130). God calls People of the Book (i.e., Jews and Christians) to follow Abraham's religion that includes pilgrimage to the Kaaba: "Say, "God has spoken the truth, so follow the religion of Abraham the monotheist; he was not a polytheist." The first house established for humankind is the one at Bacca; blessed, and guidance for all people. n it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds. Say, "O People of the Scripture, why do you reject the Revelations of God, when God witnesses what you do?"" (3:95-98). God's House in Mecca is the very first one made for all people, under God's guidance, and all verses related to pilgrimage is addressed to all people who can do it, as a universal duty ordained by God to all people.

Secondly: the Quranic term ''people'' in pilgrimage legislations means all human beings:

1- The Quranic term ''people'' is used sometimes to indicate certain groups defined by time and place and by being associated with certain elements or aspects. For instance, the term ''people'' in the following verse refers only to those contemporary with Abraham: "They said, "Bring him before the eyes of the people, so that they may witness."" (21:61). It refers to inhabitants of Madian in this verse: "And when he arrived at the waters of Madian, he found there a crowd of people drawing water…" (28:23). It refers to the Egyptians in this verse: "He said, "Your appointment is the day of the festival, so let the people be gathered together at mid-morning."" (20:59). It refers to rulers of Egypt in the story of Joseph in this verse: "…so that I may return to the people, so that they may know." (12:46). It refers to People of the Book in this verse: "…We revealed to you the Reminder, that you may clarify to the people what was revealed to them, and that they may reflect." (16:44). It refers to Arabs contemporary with Muhammad in this verse: "Do they not see that We established a Secure Sanctuary, while all around them the people are being carried away? …" (29:67). In many cases, the term ''people'' refers to different groups in certain situations, times, and places: "Those to whom the people have said, "The people have mobilized against you, so fear them." But this only increased them in faith…" (3:173).

2- The Quranic term ''people'' is used sometimes to indicate all humanity in all locations and eras, as words associated with the term show this. Let us quote some verses to prove this point. God says the following about the Day of Judgment: "Our Lord, You will gather the people for a Day in which there is no doubt…" (3:9). "…That is a Day for which humanity will be gathered together-that is a Day to be witnessed." (11:103). "O people, be conscious of your Lord. The quaking of the Hour is a tremendous thing. On the Day when you will see it: every nursing mother will discard her infant, and every pregnant woman will abort her load, and you will see the people drunk, even though they are not drunk-but the punishment of God is severe." (22:1-2). God associates people to Himself as pertaining to Him as His creatures; see the Quranic Chapter 114. The Quranic text repeats phrases such as ''among the people'', "O people!", and "most people". This association indicates all humanity at large without reference to certain times and places. Let us quote some verses to clarify this point. "Yet among the people are those who take other than God as equals to Him. They love them as the love of God…" (2:165). "O people! Fear your Lord, who created you from a single soul, and created from it its mate, and propagated from them many men and women…" (4:1). "O people! We created you from a male and a female, and made you races and tribes, that you may know one another…" (49:13). "O people! Worship your Lord who created you and those before you, that you may attain piety." (2:21). "O people! Eat of what is lawful and good on earth, and do not follow the footsteps of Satan…" (2:168). "O people! The messenger has come to you with the Truth from your Lord, so believe, that is best for you…" (4:170). "O people! A proof has come to you from your Lord, and We sent down to you a clear light." (4:174). "But most people, for all your eagerness, are not believers." (12:103). "…but most people do not believe" (13:1). "Among the people are those who argue about God without knowledge and follow every defiant devil." (22:3).

3- The Quranic term ''people'' is used within pilgrimage legislations to indicate association of pilgrimage to all people in general in all locations and eras, as a clear sign of the universality of this religious duty. Let us quote some verses below to prove this point.

A) "The first house established for humankind is the one at Bacca; blessed, and guidance for all people. In it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds." (3:96-97). In these verses, we see that the term ''worlds'' refers to the general public of all people, and the fact is solidified by stating the fact that God's house is established for the humankind and that all people are commanded to perform pilgrimage to God's house.

B) "And We made the House a focal point for the people, and a sanctuary. Use the Station of Abraham as a place of prayers. And We commissioned Abraham and Ishmael, "Purify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate."" (2:125). This verse shows clearly that God's House is for all people as a place of prayers and worship and a sanctuary for all people; in the jungle of life, all people need such a safe haven, build by Abraham and Ishmael to worshippers within all people at large, and not a certain race or group of people.

C) "God has appointed the Kaaba, the Sacred House, a sanctuary for the people, and the Sacred Month, and the offerings, and the garlanded…" (5:97). This verse shows clearly that God's House is established by God as sanctuary to all people, and so are the sacred months; thus, the temporal and locational sanctuaries pertain to all people indiscriminately.

D) God has said the following about aggressive polytheists of the Qorayish tribe when they prevented early believers from entering the Sacred Kaaba Mosque: "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all humankind equally, whether residing therein or passing through-and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25). This indicates clearly that God has ordained His House to be visited by all people without discrimination, and that those who prevent others from coming to it would be committing a grave sin punishable by God. This crime was committed by some Qorayish tribesmen during Muhammad's lifetime when they prevented peaceful early believers from entering Mecca. This very crime is repeated as a legislation in the Sunnite religion now; as the KSA authorities apply such legislations today by never allowing ''non-Muslims' into Mecca, as if the Kaaba were a private property of Al-Saud royal family!

Lastly:

We have written earlier an article calling for freeing Mecca and God's House from the control of the KSA and its Saudi royal family. We re-publish it below as a reminder.

(Article title: Until When God's Sacred House and Pilgrimage Will Remain Hostage to Saudis? Until When Will Such Violation of God's Sharia Continue?!

Firstly:

Hundreds of deaths occur annually during the pilgrimage season because of gathering of millions of pilgrims within one week of pilgrimage. We assert here that the Quranic verse "The Hajj is during specific months…" (2:197) indicates clearly that pilgrimage as a religious duty can be performed any week within the four months of Zu Al-Hijja, Muharram, Saffar, and Rabei Awwal. This Quranic command ignored for centuries must be applied now to facilitate pilgrimage by making its reason four months as ordained by God in the Quran; facilitation and easiness of religious duty is ordained by God in the Quran as well, as the Quran is real and only source of Islam, whereas the Wahabi religion is based on extremism, complexity, and complicating matters. Wahabism is based on blind imitation of the revered and venerated forefathers and following their footsteps in all cases; those forefathers had political circumstances (plus the reason of avoiding raids of looting Bedouins, especially those Bedouins of Najd) that drove them to confine pilgrimage (i.e., Hajj) to the very first week of Zu Al-Hijja, which was originally the opening week of the pilgrimage season that is the duration of the four sacred months. Such raids of Bedouins and rebels within the past centuries made pilgrimage caravans costly as they were heavily guarded with troops led by emirs of Hajj, and this led people to confine Hajj to the very first week of Zu Al-Hijja, in contrast to God's command in 2:197 about specific months for Hajj. As for the present, the Wahabi religion, whose center was also the Najd area, is the responsible factor of allowing the KSA to steal millions of pilgrims annually by imposing exorbitant prices for the journey, and despite all that, they overstuff Mecca with millions of people in one week annually, and many people die of being trampled by stampedes or by being suffocated. This grave sin contradicts Islam in the Quran.

Secondly:

This is not the only violation against the Quran by the Wahabi KSA during pilgrimage; we have written before in the 1990s about the fact that visiting the Kaaba, God's House, must be made available for all people. This is God's only Sacred House on the globe for all people indiscriminately, and so are the four sacred months, as God is the Only True God for all humanity. Within Mecca, all souls of pilgrims must be elevated and refined so as to be purified of all evil tendencies and all whims and bad intentions, away from sexual instincts as well, as no sex is allowed between spouses during pilgrimage as well, and away from quarreling and debating as well. All pilgrims must enjoy safety and security inside Mecca and while traveling toward it as per 5:2. Even all birds and animals are to enjoy safety and not to be killed by hunting at all during pilgrimage. This is real meaning of Ihram, distorted by the earthly, man-made, fabricated creeds of the Muhammadans by avoiding piety and focusing on imposing on male pilgrims the laughter-inducing hideous pieces of cloth that show them as semi-naked and revealing their flesh to the attentive eyes, to encourage sexual desires and fornication! As usual, no one cared or paid attention to what we have written in the 1990s. We reassert below the same facts affirmed before by us in our writings.

1- Pilgrimage and the Kaaba are not confined to those who deem themselves as ''Muslims''; it is God's House established for all humankind and the Hajj is ordained by God for all who can perform it among all people: "The first house established for humankind is the one at Bacca; blessed, and guidance for all people. In it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds." (3:96-97).

2- Hence, God's House is a sanctuary from all people who come to it and who must enjoy safety and security in it, as per the divine commands given to Abraham and Ishmael: "And We made the House a focal point for the people, and a sanctuary…" (2:125).

3- Therefore, all people are equal peers before God in the Sacred Kaaba Mosque, whether they travel toward it or those who reside in Mecca near it all their lives. Those who by control and authority prevent others from entering into Mecca and the Sacred Kaaba Mosque are punished by God: "As for those who disbelieve and repel from God's path and from the Sacred Kaaba Mosque - which We have designated for all humankind equally, whether residing therein or passing through - and seek to commit sacrilege therein, We will make him taste of a painful punishment." (22:25). We notice in this verse the use of the present tense; an indication that such crime/sin perpetrated by Qorayish tribesmen will be repeated later on after the revelation of the Quran, by controlling the Sacred Kaaba Mosque and turning pilgrimage into trade and looting money from pilgrimage. Such crime is being perpetuated annually now by the Saudi authorities that control the pilgrimage season and the Sacred Kaaba Mosque and violates Quranic teachings pertaining to pilgrimage in Islam. We notice also in 22:25 the use of the present tense in how merely having bad intentions of committing evil or sacrilege is punished by God.

4- God says the following in the very next verse: "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate." And announce the pilgrimage to humanity. They will come to you on foot, and on every lean beast of transport. They will come from every distant point." (22:26-27). This is related to those who come to God's House, established for all humankind coming from everywhere. This means that all people from the four corners of the world can come to Mecca and worship at the Kaaba.

5- God's House is the haven of safety, peace, and security for all humankind, and even for animals and birds as hunting is forbidden during pilgrimage and Ihram. Hence, there should be no room for aggressors who disturb this peace, commit violations against peaceful people, and threaten lives of pilgrims. Let us be reminded of the fact that the term ''Islam'' itself in Arabic literally has two levels of meanings: in terms of faith, it means to submit to the will of God alone, with no other associates and partners alongside with Him. "Say, "My prayer and my worship, and my life and my death, are devoted to God, the Lord of the Worlds. No associate has He. Thus I am commanded, and I am the first of those who submit." (6:162-163). This aspect of faith is linked directly to one's special relation with God, based on one's freedom to believe or to disbelieve. No one is to ever interfere or mediate between God and people. Each individual bears the responsibility for their choices before the Almighty during the Day of Resurrection. In terms of demeanor, Islam literally means peaceful behavior: Islam is peace. Hence, all peaceful persons are Muslims overtly by their peaceful behavior, regardless of their faiths/beliefs, or even lack of them. Hence, we have the right to judge others as either peaceful (literally, Muslims, is derived from the Arabic word salam: peace) or non-peaceful (i.e., criminal aggressors and violators) as per their demeanor. Divine laws as well as man-made laws are there to preserve and protect human rights against all transgressions. Likewise, disbelief/polytheism has two layers of meanings. 1) When one is covering the innate nature in our instinct or even DNA by associating other gods, saints, and deities alongside with the True One God, the Creator of the universe. Such polytheism or disbelief is judged by God alone in the Hereafter; He will judge and settle disputes of people concerning religion, as all believers within all religious denominations see themselves as in the right and their foes as ones in the wrong. 2) The other meaning of polytheism or disbelief is to commit injustices, aggression, violations, and transgressions against others. Such type of disbelief in terms of demeanor (i.e., aggression, violence, murder, etc.) is judged and punished by human beings to protect societies and preserve human rights.

The link between the above paragraph and pilgrimage is as follows: all peaceful human beings, regardless of their professed faiths, have the right to visit the Kaaba as pilgrims and enter into Mecca all year round, and the ones to be prevented from entering into Mecca and the Sacred House are those who carry arms and weapons to disturb peace and commit violence. Hence, security must be guaranteed to all guests of God the Dominant, as we understand from the context of the following verse: "O you who believe! The polytheists are polluted, so let them not approach the Sacred Mosque after this year of theirs. And if you fear poverty, God will enrich you from His grace, if He wills. God is Aware and Wise." (9:28). We discern here that the term ''polytheists'' are those aggressors and criminals who used to attack and raid pilgrims for the sake of looting and they used to breach all pacts; that is why God in 9:1-10 has declared war against them after the truce of the peaceful four sacred months of pilgrimage, after giving aggressors the chance to repent and stop their violence; otherwise, they had to be fought and deterred. Their aggression was the reason and NOT their polytheistic beliefs (or their disbelief in the Quran), as we discern from this verse: "Towards a believer they respect neither kinship nor treaty. These are the transgressors." (9:10). If they would repent and stop aggression, they would be deemed brethren if they would adhere to peace: " But if they repent, and perform the prayers, and give the obligatory charity, then they are your brethren in faith …" (9:11). Yet, self-defense fighting would be allowed in case they return back to their aggression against peaceful ones: "But if they violate their oaths after their pledge, and attack your religion, then fight the leaders of disbelief-they have no faith-so that they may desist." (9:12). Hence, such aggressors must be stopped from entering into Mecca so as to prevent them from committing violence and aggressions against pilgrims, and they are to be prevented from entering into the Sacred House, the safe haven ordained by God; this is the context through which we understand 9:28, which is about how to deal with aggressors who commit murder, violence, etc. against innocent peaceful ones in Mecca and inside the Sacred Kaaba Mosque.

Thirdly: the Wahabi Saudi regime violates the teachings of Islam regarding all of the above:

1- The ancestors of Al-Saud family in the Najd area used to raid caravans of pilgrimage for loot during the eras of the Umayyad, Abbasid, and Mameluke eras, within ''secular'' raids that offer no religious justifications of such crime. When such crimes are justified by pretexts derived from Wahabi religion, this is a catastrophe, as heinous crimes of aggression, murder, rape, and theft are regarded as 'jihad'. Such crimes were committed by the Najd people, the ancestors of the Al-Saud royal family members under the banners of the Qarmatians. Those Qarmatians did not stop attacking and raiding caravans of pilgrims; they also attacked Mecca itself, massacring all people inside it and throwing their corpses inside the Zamzam water well, and they stole the so-called black-stone, as per many known and acknowledged historical accounts. Centuries later, the rebels of the Qarmatians have been reincarnated under the banner of Wahabism sponsored by the Al-Saud family, as they have repeated the same heinous crimes of aggression, murder, rape, and looting under the banner of Wahabi jihad to establish the very first Saudi kingdom (1745:1818). This first Saudi kingdom used its troops to conquer and occupy Hejaz and Mecca in 1805, and it raided and looted Yathreb and stopped all caravans of pilgrims in 1806. This drove the Ottoman Empire in 1807 to enlist the help of the powerful governor of Egypt, and later its king, Muhammad Ali Pacha to liberate Hejaz area (that include Mecca and Yathreb), and he attacked Wahabis there in 1811, declaring full-fledged war against the first Saudi kingdom. In September 1818, the war ended by destruction of the Saudi capital, named Al-Dariyya. Later on, Abdul-Aziz Al-Saud had established the third, current Saudi kingdom within the period 1902:1932. To establish his kingdom, Abdul-Aziz Al-Saud committed many horrendous massacres in Arabia, Iraq, and the Levant. Most of victims of such massacres were peaceful civilians among city-dwellers and villagers. The troops of Abdul-Aziz Al-Saud were called the Najd Brothers, and they were the ones to raid, loot, rape, massacre and commit all sorts of aggressions under his commands in Arabia, Iraq, and the Levant. Before the Najd Brothers are killed by Abdul-Aziz Al-Saud and Great Britain, they had massacred more than half a million persons, and victims includes people in Hejaz who came to perform pilgrimage. On their way to conquer Hejaz, the Najd Brothers had committed in June 1919 the massacre of Turba, and bloodshed caused rivers of blood to flow, as per and eye-witness named Al-Sharif Awn who fled the battle as a child of 15 years old, and their worst more savage massacre was the massacre of Al-Ta'if in September 1924 that killed off all residents of Al-Ta'if city, all men, women, children, and the elderly ones. Such savagery of the Saudis and their Najd Brothers drove the Meccans as well as residents of Yathreb and Jeddah to surrender without fighting one month after this heinous massacre. Let us be reminded of the 1979 crime of occupying the Sacred Kaaba Mosque by the terrorist Juhayman Al-Otaybi and his murderers, who was a disciple of the late famous Wahabi Saudi high-rank scholar Ibn Baz. Hence, all crimes perpetrated by the disbelievers of Qorayish in the 7^th century A.D. denounced by the Quran are nothing in comparison to the crimes committed by the Al-Saud royal family members and their ancestors.

2- As Wahabi Saudis control everything in Arabia, people are being terrorized, chased, and tortured by religious police until now in their everyday life, whether those people are residing as citizens in Arabia or those pilgrims and visitors inside the KSA. Yet, the religious policemen cannot venture to accuse or arrest members of the royal family or their high-rank officials appointed by them, despite their immorality, sins, violence, transgressions, and crimes.

3- As for pilgrimage and pilgrims, the Saudi regime allows itself to verify that those coming to perform pilgrimage are 'Muslims', especially non-Arabs. This is utter disgrace; this is self-deification to allow Saudis to check people's hearts and faiths. Supervising pilgrimage does not include such utter humiliation of checking people's belief and hearts; instead, it includes checking their baggage and luggage to make sure no arms and weapons are being smuggled inside Mecca to commit terrorist acts, a measure taken in any other airport worldwide.

4- The worst is not the crime of the KSA in trying to impose its Wahabism on people by its huge propaganda during pilgrimage; rather, the real worst thing is that the KSA is manipulating its full control over Mecca and all Hejaz to persecute pilgrims who are Shiites, pilgrims of the Ahmadiyya faith, Sufis, Shiite Iranians, etc. among all non-Wahabis in general. Moreover, the KSA is manipulating the pilgrimage season to engage into huge propaganda and overpraise in favor of Al-Saud royal family members among the hypocrites who brag of what they do and spend to serve pilgrims, despite the fact that what they spend is nothing in comparison to what West charity foundations and churches spend on poor Muslims in the West. Besides, what the Saudi royal family spend to care for pilgrims is nothing in comparison to oil revenues that entails huge zakat (i.e., tithes) to be paid. In addition, such money spent by the Saudi royal family to care for pilgrims is nothing in comparison to its annual revenues and exorbitant prices of Hajj and its taxes and fees. The worst crime yet of Al-Saud royal family is distorting Islam and tarnishing its image worldwide.

5- Al-Saud royal family deserve the description in 22:25, as per their foul deeds, regardless of their faith tenets: "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all humankind equally, whether residing therein or passing through-and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25).

6- History of the Saudi royal family and their heinous crimes of today as well as their Wahabism contradict Islam (i.e., the Quran alone); how come they would regard themselves as custodians of pilgrimage and God's House? Until when free Muslims worldwide would go on in their silence regarding such effrontery and violation of Islam?! Is the Kaaba owned by the Saudi royal family and Wahabis?! Why would they solely be in full control of Mecca?! They have no proof to support such stance, of their controlling Mecca, in the Quranic verses and not even in their Wahabi writings of their man-made creed. Their conquering Mecca by their troops in 1924 never lends them legitimacy of any kind to control and administrate pilgrimage as per their Wahabi sharia that contradicts the Quranic sharia. Let us remember that the Wahabis have committed a massacre in Al-Ta'if city on their way to conquer Mecca to terrorize the Meccans to force them to accept the Saudi conquest and surrender quickly. Would such aggressions be the way to impose their rule and their control of pilgrimage and the Kaaba?! Such aggressions must be refuted by the Quran and all Muslims worldwide must engage into peaceful jihad to remove the Saudi control of the Kaaba, God's House, even if the KSA would have to be removed from the map and collapse by getting rid of the rule of this cursed Saudi royal family.

Lastly:

We assert here that freeing the Sacred Kaaba Mosque from the occupation of Al-Saud royal family is a jihad to support God's true religion of Islam as per the Quran. Let us begin this peaceful intellectual jihad by raising awareness of all Muslims worldwide within conferences and forums that discuss and narrate all what is unspoken-of within history of Arabs and the unrevealed facts and tenets of true Islam in the Quran.)

The article ends here, but the tragedy has not ended yet, as it will remain as a veritable threat and danger as long as the Al-Saud royal family, axis of evil and worldwide terror, remains in power in Arabia, controlling Mecca.

CHAPTER VIII: Piety and Generality of Pilgrimage Legislations for Women and Men Alike

Firstly: women have no special pilgrimage legislations in the Quran:

1- If women had some special legislations as far as pilgrimage is concerned, the Quran would have shown this clearly. The Quranic text contains no such thing; rather, all pilgrimage legislations come in general terms and addressing all believers in both genders, and including both genders is conveyed by many words, including the term ''people''. This reminds us of the way God addresses all human beings of both genders in many verses; for instance: "O people! We created you from a male and a female, and made you races and tribes, that you may know one another. The best among you in the sight of God is the most pious. God is All-Knowing, Well-Experienced." (49:13). Hence, all of human beings, male and female, are children of Adam and Eve and are sisters and brothers in humanity despite different colors, races, cultures, tongues, etc. and the best of us before the almighty are the most pious ones. Piety is commanded by God to all people of both genders: "O people! Fear your Lord, who created you from a single soul, and created from it its mate, and propagated from them many men and women. And revere God whom you ask about, and the parents. Surely, God is Watchful over you." (4:1). All human beings are ordered by God to worship Him alone to achieve piety: "O people! Worship your Lord who created you and those before you, that you may attain piety." (2:21); and performing pilgrimage is one of the means to attain piety.

2- Rituals of pilgrimage are general to both genders alike, as the word ''people'' is used in verses pertaining to pilgrimage. The term ''people'' includes both genders of course in the Quranic text, especially in verses related to pilgrimage.

A) Let us focus on these verses: "The first house established for humankind is the one at Bacca; blessed, and guidance for all people. In it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds." (3:96-97). We notice here that God's House has been established to all people, and this includes men and women, and both genders are to perform pilgrimage there if they possibly can. Hence, if a female believer can travel there and have strength to perform this act of worship, she should go, whereas a male who cannot because he is too poor or too weak, he should not travel. Hence, gender has nothing to do with Hajj as there is no certain stipulations related to gender mentioned in the Quran. Both genders inside the Sacred Kaaba Mosque should feel secure and safe, as per 3:96-97.

B) Let us focus on this verse: "And We made the House a focal point for the people, and a sanctuary. Use the Station of Abraham as a place of prayers. And We commissioned Abraham and Ishmael, "Purify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate."" (2:125). Again, the term ''people'' here shows that this sanctuary is for both genders alike to worship there as equal peers without any differences at all.

C) Let us focus on this verse: "God has appointed the Kaaba, the Sacred House, a sanctuary for the people, and the Sacred Month, and the offerings, and the garlanded…" (5:97). Clearly, we notice here that the Kaaba is a sanctuary for people of both genders and so does the temporal sanctuary of the sacred months.

D) God has said the following verse about the Qorayish polytheists when they prevented early believers from entering the Sacred Kaaba Mosque: "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all humankind equally, whether residing therein or passing through…" (22:25). This means that God's House is open for all human beings alike, of all races and both genders, whether passing by Mecca or residing there temporarily or permanently. All those who can perform pilgrimage should perform it, regardless of gender as we know from all verses related to Hajj.

3- The generality of pilgrimage rituals include men and women using other terms apart from the term ''people'', as we read in the Quranic Chapter Two; God addresses all human beings of both genders in 2:196, as follows: "And carry out the Hajj and the Umrah for God…" (2:196); this is in normal ordinary times. What in cases of different conditions that prevent men and women from performing pilgrimage? Again, legislations of preventing includes both genders, as we read here: "…But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain piously conscious of God, and know that God is stern in retribution." (2:196). The same way of address is adopted in the very next verse as well, and how pilgrims of both genders are to preserve status of Ihram within piety and in the fear of God, seeking to fully attain piety: "Pilgrimage is during specific months. Whoever decides to perform it - there shall be no sexual relations, nor misconduct, nor debating during pilgrimage. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding." (2:197). The rest of the verses pertaining to pilgrimage address both genders as well: "You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray. Then disperse from where the people disperse, and ask God for forgiveness. God is Most Forgiving, Most Merciful. When you have completed your rituals, remember God as you remember your parents, or even more. Among the people is he who says, "Our Lord, give us in this world," yet he has no share in the Hereafter. And among them is he who says, "Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Hell-Fire." These will have a share of what they have earned. God is swift in reckoning. And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong-provided he maintains righteousness. And obey God, and know that to Him you will be gathered." (2:198-203). In a previous verse of the same Quranic Chapter, God addresses both genders as well: "Safa and Marwa are among the rituals of God. Whoever performs the Hajj or the Umrah to the House commits no error by circulating between them. Whoever volunteers good-God is Appreciative and Cognizant." (2:158).

Secondly: Quranic legislations pertaining to women between generality and special cases outside pilgrimage:

As pilgrimage is only one of many rituals or acts of worship within Islam, for more clarification, we give below an overview of general legislations related to both genders and those special legislations linked to women alone.

Examples of general legislations pertaining to men and women concerning acts of worship:

1- Within the Quranic Ten Commandments: "Say, "Come, let me tell you what your Lord has forbidden you: that you associate nothing with Him; that you honor your parents; that you do not kill your children because of poverty-We provide for you and for them; that you do not come near indecencies, whether outward or inward; and that you do not kill the soul which God has sanctified-except in the course of justice. All this He has enjoined upon you, so that you may understand." And do not come near the property of the orphan, except with the best intentions, until he reaches maturity. And give full weight and full measure, equitably. We do not burden any soul beyond its capacity. And when you speak, be fair, even if it concerns a close relative. And fulfill your covenant with God. All this He has enjoined upon you, so that you may take heed. This is My path, straight, so follow it. And do not follow the other paths, lest they divert you from His path. All this He has enjoined upon you, that you may refrain from wrongdoing." (6:151-153).

2- Within performance of prayers and zakat, we see that the Quranic commands are general and thus addressing both genders: "This is the Book in which there is no doubt, a guide for the pious. Those who believe in the unseen, and perform the prayers, and give from what We have provided for them." (2:2-3). And we read this within voluntary prayers offered at night and reading the Quran: "…So read of it what is possible for you, and observe the prayers, and give regular charity, and lend God a generous loan. Whatever good you advance for yourselves, you will find it with God, better and generously rewarded. And seek God's forgiveness, for God is Forgiving and Merciful." (73:20). Friday congregational prayers are also for believing men and women together: "O you who believe! When the call is made for prayer on congregation day, hasten to the remembrance of God, and drop all business. That is better for you, if you only knew." (62:9). Within prayers in cases of fear: "Guard your prayers, and the pious prayer, and stand before God in devotion. But if you are in fear, then on foot, or riding. And when you are safe, remember God, as He taught you what you did not know." (2:238-239). "When you travel in the land, there is no blame on you for shortening the prayers, if you fear that the disbelievers may harm you. The disbelievers are your manifest enemies." (4:101).

3- Within legislations of performing complete ablution: "O you who believe! Do not approach the prayer while you are drunk, so that you know what you say; nor after sexual orgasm-unless you are travelling-until you have bathed. If you are sick, or traveling, or one of you comes from the toilet, or you have had intercourse with women, and cannot find water, find clean sand and wipe your faces and your hands with it. God is Pardoning and Forgiving." (4:43). " O you who believe! When you rise to pray, wash your faces and your hands and arms to the elbows, and wipe your heads, and your feet to the ankles. If you had intercourse, then purify yourselves. If you are ill, or travelling, or one of you returns from the toilet, or you had contact with women, and could not find water, then use some clean sand and wipe your faces and hands with it. God does not intend to burden you, but He intends to purify you, and to complete His blessing upon you, that you may be thankful." (5:6).

4- As far as the Quranic verses are concerned, women's period never stops or prevents their performing any act of worship (pilgrimage, fasting, prayers, reading the Quran, etc.), unlike what the distorted misogynic Jewish and Sunnite creeds tell us. The period prevents women only of having sex with their husbands: "And they ask you about menstruation: say, "It is harmful, so keep away from women during menstruation. And do not approach them until they have become pure. Once they have become pure, approach them in the way God has directed you." God loves the repentant, and He loves those who keep clean." Your women are cultivation for you; so approach your cultivation whenever you like, and send ahead for yourselves. And fear God, and know that you will meet Him. And give good news to the believers." (2:222-223).

5- Within fasting, we see it is commanded for both genders with exceptions addressed for them both as well: "O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, that you may become righteous. For a specified number of days. But whoever among you is sick, or on a journey, then a number of other days. For those who are able: a ransom of feeding a needy person. But whoever volunteers goodness, it is better for him. But to fast is best for you, if you only knew. Ramadan is the month in which the Quran was revealed. Guidance for humanity, and clear portents of guidance, and the Criterion. Whoever of you witnesses the month, shall fast it. But whoever is sick, or on a journey, then a number of other days. God desires ease for you, and does not desire hardship for you, that you may complete the number, and celebrate God for having guided you, so that you may be thankful." (2:183-185). And even retreat in mosques is for both genders, provided they abstain from sex with one's spouse: "…Then complete the fast until nightfall. But do not approach them while you are in retreat at the mosques. These are the limits of God, so do not come near them. God thus clarifies His revelations to the people, that they may attain piety." (2:187).

6- Within immigration to evade persecution, with exceptions covering both genders as well: "While the angels are removing the souls of those who have wronged themselves, they will say, "What was the matter with you?" They will say, "We were oppressed in the land." They will say, "Was God's earth not vast enough for you to emigrate in it?" These-their refuge is Hell. What a wretched retreat! Except for the weak among men, and women, and children who have no means to act, and no means to find a way out. These-God may well pardon them. God is Pardoning and Forgiving." (4:97-99).

7- Within self-defense fighting for God's sake, the commands are addressed to both men and women, and in cases of exceptions as well: "Let those who sell the life of this world for the Hereafter fight in the cause of God. Whoever fights in the cause of God, and then is killed, or achieves victory, We will grant him a great compensation." (4:74). "There is no blame on the blind, nor any blame on the lame, nor any blame on the sick. Whoever obeys God and His Messenger-He will admit him into gardens beneath which rivers flow; but whoever turns away-He will punish him with a painful punishment." (48:17).

8- Within active charitable participation within one's society: "…And cooperate with one another in virtuous conduct and conscience, and do not cooperate with one another in sin and hostility. And fear God. God is severe in punishment." (5:2). "O you who believe! Be upright to God, witnessing with justice; and let not the hatred of a certain people prevent you from acting justly. Adhere to justice, for that is nearer to piety; and fear God. God is informed of what you do." (5:8). "O you who believe! Stand firmly for justice, as witnesses to God, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, God takes care of both. So do not follow your desires, lest you swerve. If you deviate, or turn away-then God is Aware of what you do." (4:135). "The believing men and believing women are friends of one another. They advocate virtue, forbid evil, perform the prayers, practice charity, and obey God and His Messenger. These-God will have mercy on them. God is Noble and Wise." (9:71).

9- Within penalties specified in the Quran: "The adulteress and the adulterer-whip each one of them a hundred lashes…" (24:2). "As for the thief, whether male or female, cut their hands as a penalty for what they have reaped - a deterrent from God..." (5:38).

Examples of special cases of legislations pertaining to women alone:

1- Within inheritance: "Men receive a share of what their parents and relatives leave, and women receive a share of what their parents and relatives leave; be it little or much-a legal share." (4:7). "God instructs you regarding your children: The male receives the equivalent of the share of two females. If they are daughters, more than two, they get two-thirds of what he leaves. If there is only one, she gets one-half…" (4:11). "You get one-half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. After fulfilling any bequest and paying off debts. They get one-fourth of what you leave behind, if you have no children. If you have children, they get one-eighth of what you leave. After fulfilling any bequest and paying off debts…" (4:12).

2- Within certain duties and social responsibilities of individuals, such as the fact that men should pay dowries for women they will marry: "Give women their dowries graciously. But if they willingly forego some of it, then consume it with enjoyment and pleasure." (4:4); the duty that husbands are to treat their wives kindly: "…And live with them in kindness. If you dislike them, it may be that you dislike something in which God has placed much good." (4:19); the duty that husbands are to spend money on their wives and provide and care for them: "Men are the protectors and maintainers of women, as God has given some of them an advantage over others, and because they spend out of their wealth…" (4:34); the duty that husbands are to provide money and housing for the divorced wives: "Allow them to reside where you reside, according to your means, and do not harass them in order to make things difficult for them. If they are pregnant, spend on them until they give birth. And if they nurse your infant, give them their payment…" (65:6); the duty that widows are to be provided for within wills of dead husbands: "Those of you who die and leave wives behind-a will shall provide their wives with support for a year, provided they do not leave. If they leave, you are not to blame for what they do with themselves, provided it is reasonable. God is Mighty and Wise." (2:240); and divorced wives have the same right: "And divorced women shall be provided for, equitably-a duty upon the righteous." (2:241) as well as waiting period for the divorced wives and widows: "Divorced women shall wait by themselves for three months…" (2:228); "As for those of your women who have reached menopause, if you have any doubts, their term shall be three months-and also for those who have not menstruated. As for those who are pregnant, their term shall be until they have delivered…" (65:4); "As for those among you who die and leave widows behind, their widows shall wait by themselves for four months and ten days. When they have reached their term, there is no blame on you regarding what they might honorably do with themselves …" (2:234).

3- Within how to dress and wear accessories: "And tell the believing women to restrain their looks, and to guard their privates, and not display their beauty except what is apparent thereof, and to draw their coverings over their breasts, and not expose their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, what their right hands possess, their male attendants who have no sexual desires, or children who are not yet aware of the nakedness of women. And they should not strike their feet to draw attention to their hidden beauty. And repent to God, all of you believers, so that you may succeed." (24:31).

CHAPTER IX: Piety Refutes the Falsehood of Performing Pilgrimage on Behalf of Others

Firstly: no one can perform Hajj instead of anyone else:

Within God's Quranic sharia, nothing is mentioned about anyone being permitted to perform pilgrimage on behalf of anyone else; real believers must perform rituals themselves. This applies to all acts of worship as well, without exceptions. As for pilgrimage, it must be a personal, first-hand experience and it cannot be performed by someone else instead of the pilgrim. This experience is a must for those who can afford it in terms of money and health in order to purify the soul with piety; how come anyone would dare to suggest to hire someone to perform Hajj instead of a pilgrim?! Pilgrims must perform all rituals themselves within the three sanctuaries of time, place, and heart, within adherence to piety and attaining it within the maximum level, within spiritual atmosphere and certain psychological preparation before the journey itself to pass the experience successfully from beginning to end to please God and attain piety, not to fail and gain nothing at all. Hence no one is to perform Hajj on behalf of anyone else. Let us quote some lines of evidence below.

1- "And announce the pilgrimage to humanity. They will come to you on foot, and on every lean beast of transport. They will come from every distant point. That they may witness the benefits for themselves…" (22:27-28). We notice here that the phrase ''they will come'' indicates the fact that pilgrims should come themselves, not sending others to perform pilgrimage on their behalf; they are to witness the rituals themselves.

2- Supposedly if the one who is performing Hajj instead of a pilgrim commits sins that violate the sanctuary (disobeying God, hunting, having sex with spouse, quarreling with people, etc.), then who would be to blame as sinner?! The deputy or the supposed 'pilgrim' who remains behind?! Who of them would atone for such sins by ransom to make amends?!

3- Who would be the one to attain the rewards of Hajj if performed nit e best possible manner?! The deputy or the supposed 'pilgrim' who remains behind?!

4- Intentions is of vital importance during pilgrimage; what if the supposed deputy goes hunting?! Let us read again the verse on that subject: " O you who believe! do not kill game while you are in pilgrim sanctity. Whoever of you kills any intentionally, its penalty shall be a domestic animal comparable to what he killed, as determined by honest persons among you-an offering delivered to the Kaaba. Or he may atone by feeding the needy, or its equivalent in fasting, so that he may taste the consequences of his conduct. God forgives what is past. But whoever repeats, God will take revenge on him. God is Almighty, Avenger." (5:95). Clearly, we discern that doing something intentionally to violate rules is linked to personal will of the individual who will bear responsibility for this before the Almighty Omniscient Lord in the Hereafter: "He knows the deceptions of the eyes, and what the hearts conceal." (40:19). Of course, God pardons mistakes unintentionally committed: "…There is no blame on you if you err therein, barring what your hearts premeditates…" (33:5). This is something special in the relation between God and His obedient servants, with no room for intercession or intervention of mediators. Hence, no one can perform acts of worship or atone for mistakes instead of anyone else at all. That is why those who intentionally errs during ihram will be punished by God: "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all humankind equally, whether residing therein or passing through-and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25), but what about the deputy of the supposed pilgrim?! Who would bear the blame in such cases?!

5- Someone might argue and pose this question: what about those who have money but cannot physically for health reasons travel to Mecca to perform rituals? Cannot they hire a deputy in that case? We say the answer is no; those who cannot perform Hajj or travel to Mecca for health reasons should not perform Hajj at all then. Those who can must be able to perform this religious duty in terms of both money and health. We discern this from the following verse: "…Pilgrimage to the House is a duty to God for all who can make the journey…" (3:97). As for those who cannot make the journey because of external reasons or conditions, legislations of being prevented apply here; they are not to come to Mecca because of such fear or terror, and God knows their state and conditions.

6- Another Wahabi falsehood is to perform Hajj on behalf of a deceased person who never performed this duty. This is utter nonsense; a deceased person is no longer here in this life, and his/her deeds – good or bad – had come to an end forever in death; no one can add to the deceased person's works or deeds at all; and all human beings will be resurrected during the Last Day to see their deeds done during their lifetimes: "And that the human being attains only what he strives for. And that his efforts will be witnessed." (53:39-40). When dying, persons will see angels of death telling them their final destination either in Hell or in Paradise, as their fate is decreed as per their belief and deeds: "Those wronging their souls while the angels are taking them away-they will propose peace: "We did no wrong." Yes you did. God is aware of what you used to do." Enter the gates of Hell, to dwell therein forever. Miserable is the residence of the arrogant." (16:28-29). "Those who are in a wholesome state when the angels take them-will say, "Peace be upon you; enter Paradise, for what you used to do."" (16:32). "So when it has reached the throat, as you are looking on. We are nearer to it than you are, but you do not see. If you are not held to account, then bring it back, if you are truthful. But if he is one of those brought near, then happiness and flowers and Garden of Delights. And if is one of those on the Right, then peace to you from those on the Right. But if he is one of the misguided deniers, then a welcome of Inferno and burning in Hell. This is the certain Truth; so glorify the Name of your Lord, the Magnificent." (56:83-96). Hence, no one could remove anything or add to good deeds of dead persons, who will never gain benefit if living ones do anything on their behalf at all; dead persons do not own money given to inheritors.

Secondly: in general, no one can perform acts of worship instead of anyone else:

Islam is based on religious freedom and bearing responsibility of each individual soul, for its lifetime choices, during the Last Day before the Almighty. If souls are purified and pious, they will be rewarded in Paradise; otherwise, if souls have chosen sinning and disobedience of God, they will reside in Hell. No human soul will bear the burdens or sins or another soul. Hence, no one can perform any act of worship on behalf of others at all. Such Islamic/Quranic facts are ignored, ignored, and contradicted by those who adhere to the earthly, man-made, and fabricated religions of the Muhammadans, especially Sunnite Wahabism. Wahabism contradicts Islam (i.e., the Quran alone) in particular; let us give below an overview of Quranic facts and tenets denied and rejected worldwide by Sufis, Shiites, and the terrorist Wahabis, especially the terrorist MB and Salafists.

1- The Quran speaks clearly about absolute religious freedom to all human souls, along with bearing responsibility for one's choice in the Hereafter; see 18:29-31. Read 17:107 to know the Quranic stance of stressing the freedom of choice offered to all human beings to believe or to disbelieve in the Quran. Read 41:40 about the liberty of humans to attempt refuting or undermining Quranic verses and how God knows it and threatens to punish such distorters. Hence, no human being can punish another for abusing the Quran or distorting its meanings; this is God's business and not any mortals'.

2- No soul will bear burdens or sins of any other soul; all of us will return to God when the Last Day comes: the Day of Judgment when our differences and disputes in religion will be settled by God; see 35:18, 6:194, 17:15, 39:7, and 53:38-42.

3- Guidance or misguidance is an individual responsibility; each person is to think of his/her soul and future, and to choose certain stances toward life and religion, bearing the full personal responsibility as per choices done; see 17:15 and 45:15; there will be no injustices at all during the Resurrection Day; see 41:46. Each soul will be put into account for its deeds; this is true as much as the fact that God created the heavens and the earth; see 45:22. Shouldering such responsibility is fitted to one's ability and energy; see 2:286, as disbelievers will be punished in Hell whereas believers perform deeds to pave their way toward Paradise; see 30:44, 31:12, and 27:40. Hence, the reward of Hajj is for those pious, righteous, God-fearing pilgrims who pave their way to Paradise; God is Independent of all human creatures; we need Him not He us; see 3:97.

4- To pave one's way to the Eternal Hereafter in Paradise by doing good deeds and performing charity and acts of worship etc. is also an individual responsibility ; God created inside us evil and goodness to choose from; see 91:7-10. To succeed in this test of lifetime means to attain the highest degrees in Paradise; see 20:76. Paving one's way to Paradise is a personal choice based on how one can control oneself and one's will through achieving piety, seeking to please and gratify the Lord. We talk here about the superego or one's conscience inside each person that makes one avoid wickedness and sins; see 79:40-41. This is unlike the case with those who were enslaved to their caprices, lusts, whims, evil ways, … etc. see 79:37-39. There are many ways and means to elevate one's soul and pave one's way to Paradise within piety and righteousness: God's remembrance; see 3:135 and 7:205, performing prayers; see 87:14-15, and paying zakat alms (charity or donation money); see 92:17-21.

5- The real pious ones know quite well that God is Omnipresent, Omniscient, and Omnipotent; the Lord is Watchful over all people; see 50:45 and 13:33-42. Hence, real pious believers fear God in private and in public; see 67:12-14. The real pious ones are reforming themselves constantly and need reminders and preaching all the time; see 35:18 and 36:11. Hence, paving one's way to Paradise by doing good deeds is a special and private relation between believers and their Lord, who perform acts of worship and charity willingly in piety, without control of any social or political authority. In real Islam, there is no persons at all forming religious authority of any type; accordingly, there is no room for such notion as somebody be deputy to perform any acts of worship on behalf of someone else.

6- Mechanism of judging people upon the Day of Judgment denies the false notion of appointing someone as deputy to perform pilgrimage instead of anyone; all our deeds and words are derived from our souls and registered by angels in records; this is understood from this verse: "There is no soul without a checker over it" (86:4). Thus, our deeds will determine our fate in the Hereafter: "Every soul is hostage to what it has earned." (74:38). Within the Day of Judgment, no intercessions of mortals will be allowed at all: "The Day when no soul will avail another soul anything; and the decision on that Day is God's." (82:19); "And beware of a Day when no soul will avail another in the least, nor will any intercession be accepted on its behalf, nor will any ransom be taken from it, nor will they be helped." (2:48). Each soul will argue for itself: "On the Day when every soul will come pleading for itself, and every soul will be paid in full for what it has done, and they will not be wronged." (16:111). No soul (both obedient and disobedient ones) on that Last Day can talk unless with a permission of the Lord: "On the Day when it arrives, no soul will speak without His permission. Some will be miserable, and some will be happy." (11:105); "Lord of the heavens and the earth, and everything between them-The Most Merciful-none can argue with Him. On the Day when the Spirit and the angels stand in row. They will not speak, unless it be one permitted by the Most Merciful, and he will say what is right. That is the Day of Reality. So whoever wills, let him take a way back to his Lord. We have warned you of a near punishment-the Day when a person will observe what his hands have produced, and the faithless will say, "O, I wish I were dust."" (78:37-40). Each soul will find justice within the Last Day as per chosen beliefs and deeds done during the earthly lifetime within the physical body it has taken, and later forsaken by death, and that is why God warns us beforehand: "And every soul will be fully compensated for what it had done. He is well aware of what they do." (39:70). "That God may repay each soul according to what it has earned. God is Quick in reckoning." (14:51). "How about when We gather them for a Day in which there is no doubt, and each soul will be paid in full for what it has earned, and they will not be wronged?" (3:25). "And guard yourselves against a Day when you will be returned to God; then each soul will be rewarded fully for what it has earned, and they will not be wronged." (2:281).

Accordingly, there is no room for injustices during the Last Day as far as weighing souls' deeds done during their lifetimes on earth: "We will set up the scales of justice for the Day of Resurrection, so that no soul will suffer the least injustice. And even if it be the weight of a mustard-seed, We will bring it up. Sufficient are We as Reckoners." (21:47). These accurate scales will decide the fate of sinners' souls in Hell for eternity: "But those whose scales are light-those are they who have lost their souls; in Hell they will dwell forever." (23:103). Winning and loss in this transient lifetime are changeable and temporary, and all end by one's death. Real, tangible loss is to lose one's soul in Hell for eternity: "…The losers are those who lose their souls and their people on the Day of Resurrection. That is indeed the obvious loss." (39:15); "…The losers are those who lost themselves and their families on the Day of Resurrection. Indeed, the evildoers are in a lasting torment." (42:45). Losers who will be Hell dwellers (because of disbelief and bad deeds) are of two types as per the degree of how they have committed injustices to their souls; the most losers are clergymen and their cronies and likes who use creeds for trade and getting ill-gained money, as they ascribe fabrications, lies, and falsehoods to God by their own forged and imposed legislations, sayings, rules, accounts, narratives, etc. while rejecting God's verses in the Quran, thus gain riches and worldly material possessions by distorting and manipulating religion: "Those are the ones who lost their souls, and what they had invented has strayed away from them. Without a doubt, in the Hereafter, they will be the biggest losers." (11:21-22). This is the fate allotted for the unrepentant ones among Wahabis, Salafists, and the terrorist MB members. The same fate will be shared by the unrepentant clergymen of all types; their real loss is to enter Hell without hope of ever getting out of it. Losers include those who committed injustice toward their souls by doing evil deeds. The exact opposite is the fate of those who adhere to piety and doing good deeds all their lifetime. The unjust ones will see that their injustice turned into torment in Hell for eternity: "On that Day, every soul will be recompensed for what it had earned. There will be no injustice on that Day. God is quick to settle accounts." (40:17); "On that Day, no soul will be wronged in the least, and you will be recompensed only for what you used to do." (36:54). This is further explained by the example of those stingy one who never spend for God's sake: "On the Day when they will be heated in the Fire of Hell, then their foreheads, and their sides, and their backs will be branded with them: "This is what you hoarded for yourselves; so taste what you used to hoard."" (9:35). "Those who withhold what God has given them of his bounty should not assume that is good for them. In fact, it is bad for them. They will be encircled by their hoardings on the Day of Resurrection…" (3:180). This applies to those stingy ones who never spend at all for charity and as per commands of God in the Quran; let alone those who loot and steal and rob possessions and money of others. What about corrupt rulers, presidents, and kings who confiscate to themselves resources of nations, while covering up their loot by raising religious banners? What about filthily rich royal family members of the KSA who impose heavy fees on pilgrims and controlling the Kaaba as if it were their private property?! This is indeed ill-gotten money, especially when pilgrims are mostly poor ones. The Saudi royal family is the axis of evil on our planet indeed. We warn such wretched royal family members against the real loss in the Hereafter in Hell as long as their evildoing goes on. In the Quranic Chapter 50, God tells us about stages of the soul in this world and the next and asserts the individual responsibility of every soul and how all deeds of all souls are registered and recorded: "We created the human being, and We know what his soul whispers to him. We are nearer to him than his jugular vein. As the two receivers receive, seated to the right and to the left. Not a word does he utter, but there is a watcher by him, ready." (50:16-18). Death is feared and its mention is avoided and forgotten by most people: "The daze of death has come in truth: "This is what you tried to evade."" (50:19). When all souls die and the universe is destroyed, the Last Day will come and all souls will be resurrected: "And the Trumpet is blown: "This is the Promised Day."" (50:20). Those angels recording our deeds will be drivers and witnesses of souls: "And every soul will come forward, accompanied by a driver and a witness." (50:21). These angels are ethereal beings, never seen before by human beings in their lifetimes when humans were wearing the physical body; they will be seen in the Last Day, and that is why God tells us: ""You were in neglect of this, so We lifted your screen from you, and your vision today is keen."" (50:22). Losers who will enter into Hell will see the devils that succeeded in tempting them escorting the to Hell, and they will disown one another and quarrel with one another: "And His escort will say, "This is what I have ready with me." "Throw into Hell every stubborn disbeliever. Preventer of good, aggressor, doubter. Who fabricated another god with God; toss him into the intense agony." His escort will say, "Our Lord, I did not make him rebel, but he was far astray."" (50:23-27). God will respond to their quarreling by asserting this speech about divine justice: "He will say, "Do not feud in My presence-I had warned you in advance. The decree from Me will not be changed, and I am not unjust to the servants."" (50:28-29). Hell will be filled with the unjust, the sinners, and the evil ones who never repented before death, and there will be more room inside it: "On the Day when We will say to Hell, "Are you full?" And it will say, "Are there any more?"" (50:30). The real pious ones will enter Paradise: "And Paradise will be brought closer to the pious, not far away. "This is what you were promised-for every careful penitent. Who inwardly feared the Most Gracious, and came with a repentant heart. Enter it in peace. This is the Day of Eternity." Therein they will have whatever they desire-and We have even more." (50:31-35). This means that Paradise is the fate for eternity for all those who return to their Lord and repent and implore for God's pardon and live in piety. They will enter Paradise in peace for eternity, as during their lifetime on earth they were inclined to peace by all means and on all levels and submitted to the will of God and obeyed His commandments. The Quranic Chapter 50 ends by this verse addressed to Muhammad: "We are fully aware of what they say, and you are not a dictator over them. So remind by the Quran whoever fears My warning." (50:45). This means that Muhammad's only mission was confined to remind, warn, and convey God's message to people. As for being guided, this is an individual, personal responsibility as far as real Islam (Quranism) is concerned. The exact opposite is found in earthly, fabricated, man-made religions all over the globe; they are manipulated to gain money, possessions, and riches by selling indulgences and spreading falsities and fake narratives of intercessions and saints …etc. Hence, within such man-made forged creeds of the Muhammadans, acts of worship turn into trade and money-gaining source of business by hiring a deputy to perform pilgrimage instead of someone else. This turns acts of worship from means to attain piety to means to fall into sinning, especially by the false Wahabi Sunnite claim that people may lead a lifetime of grave sins and prohibited carnal lusts and pleasures and then perform Hajj to wipe out all sins since the day they were born! Shame on them! They will wish in Hell that they were never born!

Lastly:

Those persons who perform pilgrimage without a real inner desire to attain real piety and win the favor of God will never gain rewards and benefits of pilgrimage; those who hire a deputy to perform pilgrimage on their behalf, or on behalf of a dead person, will gain nothing at all and will lose their money in vain. Those who perform pilgrimage while their hearts and minds are filled with polytheistic notions will never gain any rewards from their journey and their pilgrimage will be to no avail. Their pilgrimage will be in vain, and so are those who perform Hajj while they are addicted to sinning and disobeying God. The same goes for those who perform Hajj in Mecca while their hearts are clinging and longing to the devilish pagan mausoleum in Yathreb; they are indeed the real enemies of Prophet Muhammad.

CHAPTER X: The Quranic Methodology in Pilgrimage Legislations

1- Pilgrimage is an act of worship directly and closely linked to the religion of Abraham; he was the one that God directed to the location of the Kaaba to establish and erect it and to purify the place from all idols and polytheistic signs previously surrounded the place during rituals: "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate."" (22:26); "…We commissioned Abraham and Ishmael, "Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate."" (2:125); "As Abraham raises the foundations of the House, together with Ishmael, "Our Lord, accept it from us, You are the Hearer, the Knower." (2:127). Abraham was the one to call people to perform pilgrimage within God's House, dedicating this act of worship to God alone: "And announce the pilgrimage to humanity. They will come to you on foot, and on every lean beast of transport. They will come from every distant point." (22:27). Abraham was the one to leave Ishmael, and later on Ishmael's progeny, in that location that was deserted, to fill it with people in later eras, with the big nation of Ishmaelite Arabs, thus answering part of the prayers of Abraham mentioned in the following verse: ""Our Lord, I have settled some of my offspring in a valley of no vegetation, by Your Sacred House, our Lord, so that they may perform the prayers. So make the hearts of some people incline towards them, and provide them with fruits, that they may be thankful."" (14:37).

2- Part of the prayers of Abraham and Ishmael was that their progeny will have a prophet/messenger to complete their mission and call people to believe in the One True God: "Our Lord, and make us submissive to You, and from our descendants a community submissive to You. And show us our rituals, and accept our repentance. You are the Acceptor of Repentance, the Merciful. Our Lord, and raise up among them a messenger of themselves, who will recite to them Your revelations, and teach them the Book and wisdom, and purify them. You are the Almighty, the Wise."" (2:128-129). Of course, this is prophet or messenger was Muhammad, the descendant of Ishmael. At the time when Muhammad first received the divine revelation, Arabs for centuries and generations had distorted rituals of pilgrimage; the Quranic verses show the true rituals while ordering real believers to follow the true religion of Abraham. Thus, the Quran corrects and rectifies all such distortions of pilgrimage rituals. Hence, some of the inherited traditions of pilgrimage were correct and some were distorted.

3- Thus, we are to understand that the Quranic sharia is not wholly new in everything, as far as Abraham's religion is concerned, as the Quran orders us to follow the religion of Abraham which essentially means utmost piety and dedicating one's acts of worship to God alone, including pilgrimage to the Kaaba; the Quran shows what is right and wrong in pilgrimage while asserting the element of piety that strongly contradicts habits of people of the pre-Islamic era as they had been manipulative of creeds to make money and focusing on ostentatious and hypocritical signs of religiosity. We give below some details on that topic.

Muhammad as a follower of the religion of Abraham:

Unlike what has been spread about Muhammad by the clergymen and scholars of the earthly man-made religions of the Muhammadans (i.e., the Sunnites, Shiites, and Sufis), Muhammad has been ordered in the Quran to follow the religion of Abraham, the one that the Quran came to correct and restore its fundamentals and drive away distortions occurred to it. God has told Muhammad the following: "Say, "My Lord has guided me to a straight path, an upright religion, the creed of Abraham the Monotheist, who was not a polytheist." Say, "My prayer and my worship, and my life and my death, are devoted to God, the Lord of the Worlds. No associate has He. Thus I am commanded, and I am the first of those who submit. Say, "Am I to seek a Lord other than God, when He is the Lord of all things?"…" (6:161-164). God has praised Abraham in the Quranic text in a way that exceeds the praise given to any other figure in the Quran: "Abraham was an exemplary leader, devoted to God, a monotheist, and was not of the polytheists. Thankful for His blessings. He chose him, and guided him to a straight path. And We gave him goodness in this world, and in the Hereafter he will be among the righteous." (16:120-122). And in the very next verse, God has ordered Muhammad to follow the religion of Abraham: "Then We inspired you: "Follow the religion of Abraham, the Monotheist. He was not an polytheist."" (16:123). Hence, we discern now why the order of following the religion of Abraham is repeated in the Quranic text.

1- At the time when the Quran was revealed to Muhammad, some pilgrimage rituals of Arabs were correct and some were corrupted; the Quran endorses the correct ones and rectifies the corrupted ones within all verses tackling the topic of pilgrimage. Some new Quranic legislations are introduced as well; this refutes any distortions bound to occur in following eras after Muhammad's death. Hence, it is all about reflecting and contemplating deeply upon Quranic verses to know the truth about correct pilgrimage.

2- The Qorayish tribesmen in Mecca cared for pilgrims and provided for them, but they had distorted some pilgrimage rituals, and the affluent ones among them who ruled and controlled everything at the time disbelieved in the Quran. God has told them the following: "Do you consider giving water to pilgrims and maintaining the Sacred Mosque the same as believing in God and the Last Day and striving in God's path? They are not equal in God's sight. God does not guide the unjust people." (9:19).

3- Hence, the Quran corrects all additions, distortions, and fabrications introduced to pilgrimage rituals by the fanatics and bigots of the Qorayish tribe, who made themselves as sources of religious legislation about pilgrimage as they are the ones controlling Kaaba and caring for pilgrims at the time. Their self-imposed mission included to teach pilgrims about fabricated rituals, including making the elite members of Qorayish in status of Ihram enter their houses from back doors instead of front gates, as if this were a sign of piety! God has told them: "…It is not virtuous that you approach homes from their backs, but virtue is to be pious. So approach homes from their doors, and observe God…" (2:189). Another fabricated addition by the Qorayish fanatic bigots was never to allow coming pilgrims to circumambulate the Kaaba in their clothes; rather, they had to buy expensive Ihram clothes from the Qorayish tradesmen or else circulate around the Kaaba in the nude! Another fabricated addition by the Qorayish fanatic bigots was never to allow coming pilgrims to eat any food they brought with them inside Mecca; rather, they had to buy expensive food items from the Qorayish tradesmen and never to dress neatly and properly during performance of rituals. God refutes such insolence in this verse: "O Children of Adam! Dress properly at every place of worship, and eat and drink, but do not be excessive. He does not love the excessive. Say, "Who forbade God's finery which He has produced for His servants, and the delights of livelihood?" …" (7:31-32). Another fabricated addition by the Qorayish fanatic bigots was not to stand at Arafat mount like the rest of non-Qorayish pilgrims, and God refutes this in this verse: "Then disperse from where the people disperse, and ask God for forgiveness…" (2:199). Satan had fooled the Qorayish tribesmen; as immorality and moral degeneration spread at the time of pilgrimage before the advent of Islam, when pilgrims circled the Kaaba in the nude. Thus, immoral sexual behavior increased at the time along with quarreling and debating hotly, and some even had sex with their spouses during Ihram. This is why God has told us this verse: "The Hajj is during specific months. Whoever decides to perform the Hajj-there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding." (2:197). And this is why God warns the wrongdoers during Hajj: "As for those who disbelieve and repel from God's path and from the Sacred Mosque…and seek to commit sacrilege therein, We will make him taste of a painful punishment." (22:25). Pilgrims before Islam committed other distortions of rituals such as going hunting during the status of Ihram and shaving their heads before ending Ihram; remedies for that are found in 2:196 and 5:94-95. In addition, in their gatherings during Hajj, they used to brag of their forefathers and lineage in councils to chant verses after performing rituals, and God has called them to remember Him more than their ancestors: "When you have completed your rituals, remember God as you remember your parents, or even more…" (2:200). They used to hold markets for trade in goods especially sacrificial animals, and Gad allows and permits this trade during pilgrimage in the following verses: "You commit no error by seeking bounty from your Lord…" (2:198); "That they may witness the benefits for themselves, and celebrate the name of God during the appointed days, for providing them with the animal livestock…" (22:28).

4- We understand that the Quranic legislations regarding pilgrimage have been revealed to advise, correct, prohibit, rectify, and comment on certain items. For instance, we discern from this phrase "You commit no error by seeking bounty from your Lord…" (2:198) that there were debates and contentions about whether engaging in activities of trade during pilgrimage was right or wrong, and this verse shows it is OK. Other debates revolved around if pilgrims should move to and fro Safa and Marwa mounts many times after performing other rituals of pilgrimage, and the answer is found in the following verse: "Safa and Marwa are among the rituals of God. Whoever performs the Hajj or the Umrah to the House commits no error by circulating between them. Whoever volunteers good-God is Appreciative and Cognizant." (2:158).

5- New circumstances and conditions took place that entailed new legislations to be introduced in the Quran in detail; a prominent example is when the Qorayish tribe prevented Muhammad and early believers coming from Yathreb to perform Hajj and the prevented them from entering Mecca in the first place, and the Quranic legislation concerning cases of such prevention has been revealed in the longest verse about pilgrimage: 2:196.

6- Between correcting distortions and introducing new details of legislation, the Quran mentions briefly the correct rituals of pilgrimage known very well and performed by Arabs, such as: circumambulation around the Kaaba, standing at Arafat mount, sacrificial animals as offerings, and removing (partially or wholly) head hair. Mentioning these correct items are found in verses calling to purify rituals from all signs of polytheism and to increase God's remembrance; see 2:198-208 and 22:25-37.

7- After Muhammad's death and the completion of the Quranic revelation, distortions of pilgrimage rituals have occurred yet again under the auspices and sponsorship of the Sunnite religion and its mortal deities. Such distortions are similar to the ones added and fabricated by the Qorayish tribesmen before the advent of Islam to the religion of Abraham and to pilgrimage. Among such distortions is the so-called two pieces of cloths for male pilgrims in the status of Ihram; such Sunnite laughter-inducing garment is akin to circumambulating the Kaaba naked within the pre-Islamic era. Hence, corrections introduced by the Quranic verses revealed to Muhammad can be used to correct and annul fabricated additions to pilgrimage rituals introduced in later eras after Muhammad's death, including the so-called ihram clothes imposed by Sunnites.

8- Details of the Quranic verses contain refutations of all fabricated additions to pilgrimage rituals in the eras after Muhammad's death and the completion of the Quranic revelation: such as 1)paying visits to Yathreb as a part of pilgrimage rituals, 2) offering slaughtered animals and oblations to other locations apart from the Kaaba, God's Sacred House, and 3) the throwing of stones at a pillar symbolizing Satan.

CHAPTER XI: Real Pilgrimage Rituals in Islam

Firstly: Islamic pilgrimage journey and rituals within the Quranic context

Introduction:

Within separate groups of verses in the Quranic text, we read how the Quranic context comes to correct and rectify rituals of pilgrimage inherited from the religion of Abraham, as they had been distorted. Within the margin of such reforms, God has shown to us in the Quran all rituals of pilgrimage. We show in this CHAPTER how the Quran tells us all about the journey and rituals of pilgrimage.

Before traveling to perform pilgrimage: the ability or physical and financial preparations of pilgrimage:

1- God says the following in the Quran: "…Pilgrimage to the House is a duty to God for all who can make the journey…" (3:97). This means that only those who can afford the journey to the Kaaba should perform pilgrimage. Being able to afford the journey covers the measures and steps from one's house in which one lives to God's House. It also means that one can undertake this journey health-wise and money-wise. The boundaries of ability in Islam is limited to what is within one's capacity and capability: "…No soul shall be burdened beyond its capacity…" (2:233); "God does not burden any soul beyond its capacity…" (2:286); "…God never burdens a soul beyond what He has given it…" (65:7); "…We do not burden any soul beyond its capacity…" (6:152); "…We never burden any soul beyond its capacity…" (7:42); "We never burden any soul beyond its capacity…" (23:62). Hence, Islamic sharia laws in the Quran are based on facilitation and easiness: "…God desires ease for you, and does not desire hardship for you…" (2:185); "God intends to lighten your burden…" (4:28); "…God does not intend to burden you…" (5:6); "And strive for God…He has chosen you and has not burdened you in religion-the faith of your father Abraham…" (22:78). Of course, piety comes before and after this legislation; this means that the pious ones can decide their capabilities health-wise and money-wise to determine to perform the journey and rituals of pilgrimage or not, bearing in mind that God is Omniscient: "He knows the deceptions of the eyes, and what the hearts conceal." (40:19).

2- Money affordability does NOT include to perform pilgrimage and undertake the journey using someone else's money, by borrowing money and running debts, or by donations or alms money. It is better to pay up one's debts, in case of being indebted to anyone. It is better to spend money on one's familial obligations instead of performing Hajj. A mother or a father are not to perform Hajj at the expense of their offspring; sons and daughters are not to hire someone to help an aging mother or father during pilgrimage journey, as the lack of physical ability means not to perform Hajj in the first place.

3- It is never acceptable to God to cover expenses of Hajj using ill-gotten money or using sums of money that never part of them were paid as zakat, alms, and charity donations. One must pay zakat first for the poor, the impoverished, orphans, impecunious relatives, etc. and then perform Hajj with the rest of the money.

Being prevented from undertaking the journey for external reasons:

We mean by this when one is prevented from performing pilgrimage or making the journey to Mecca for reasons part from financial and physical capacity. There are two types of external reasons.

1- Being prevented from reaching the Kaaba during one's route to it: this case means when one is able an can afford the journey with the intention to perform pilgrimage, but a sudden event would prevent you such as raids on caravans, ailment or illness, wars launched, political decision taken that stopped one's journey from ever reaching Mecca, etc. In such cases and similar ones, the Quranic legislation concerning being prevented was revealed, after the Qorayish tribe prevented Muhammad and the early believers from reaching the Kaaba: "It is they who disbelieved, and barred you from the Sacred Mosque, and prevented the offering from reaching its destination…" (48:25). God says the following about the legislation concerning being prevented: "And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship…" (2:196). We discern here that the rituals can be carried out when one has reached the Kaaba safely, but if one is prevented from reaching Mecca or the Sacred Kaaba Mosque itself, the sacrificial animals must be sent to the Kaaba. This new legislation, not known before the Quranic revelation, can be applied in all eras for all conditions: if pilgrims are prevented because of war, illness, disease, etc. and they are not to shave their heads (i.e., partially or wholly) until making sure that the sacrificial animals have reached the Kaaba. If shaved before that, then redemption of fasting, charity, or worship is due. If the sacrificial animals reached the Kaaba, prevented pilgrims have done their religious duty. In some cases, sending the sacrificial animals to the Kaaba is not possible, and pilgrims in such state should slaughter the animals among other prevented pilgrims, while sending the slaughtered animals to the poor. Surely, as we have explained before, no one is to perform pilgrimage on behalf on anyone else.

2- Being prevented from reaching the Kaaba before making the journey in the first place: this is when a decision is taken by the unjust to prevent a certain group of people from entering Mecca. For instance, the KSA authorities prevents Ahmadiyya denomination from entering Mecca, because the Saudi authorities deem them as 'non-Muslims'. Another prominent example are most Quranists known through the internet; they cannot possibly travel to the KSA for fear of getting killed, because the Saudi authorities deem them as 'apostates'. In such cases, people are not to perform Hajj, even if they can afford it money-wise and health-wise. Yet, they can stay home and send sacrificial animals to Mecca and not to shave until they make sure that the sacrificial animals reached there, if they want to feel piety inside their hearts. This is NOT pilgrimage of course. Of course, one can send such animals to areas suffering famine instead of Mecca, where affluence cause slaughtered animals to be thrown away sometimes, as we are told, while one is feeling piety one's heart during the sacred lunar months, bearing in mind that piety is the supreme goal of Hajj.

Preparing one's heart to pilgrimage before Ihram:

Before entering into the temporal and locational sanctuaries, pilgrims have to purify hearts and body to prepare one's experiencing the status of Ihram; thus, the third sanctuary, the human beings, is prepared to complete Ihram, with true devoted intentions to seize the occasion of Hajj to achieve piety, repentance, moral elevation, and to purify one's faith. Of course, one may perform Umrah before or after Hajj in order to combine Umrah and Hajj in one journey.

Between Umrah and Hajj:

The Quran indicates clearly that Umrah can be performed any time all year long, during the four sacred months or the other lunar months as well as long as one is not prevented by external factors: "And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings…" (2:196). The very next verse refers to the fact that Hajj is during the specific sacred months: "The Hajj is during specific months…" (2:197). The Quran did not name such months because they were known very well to all Arabs in Arabia, and they knew the fact that Umrah can be performed anytime all year round as well. The new legislation in the Quran here entails that one who performs both Umrah and Hajj to offer sacrificial animals.

Financial preparations to Hajj by bringing sacrificial animals:

Preparation for the Hajj journey including bringing sacrificial animals or money to buy and slaughter them to feed pilgrims and/or the poor, as referred to in this verse: "It is they who disbelieved, and barred you from the Sacred Mosque, and prevented the offering from reaching its destination…" (48:25). Thus, the early believers who were prevented by Qorayish from entering Mecca brought sacrificial animals with them as part of the rituals, and these animals were usually beautified by garlands to distinguish them from the rest of animals to ensure their being spared from being slaughtered until pilgrims reach the Kaaba. Of course, God prohibits attacking caravans of pilgrims and all its possessions, and we discern from this verse that some Arabs at the time used to bring the sacrificial animals with them within their journey toward Mecca: "O you who believe! Do not violate God's sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval…" (5:2). Thus, those caravans were sanctuary as they were heading the temporal and locational sanctuaries. The number and quality of the sacrificial animals is left to each pilgrim to decided, based on piety and financial status, as we understand from this verse: "… When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering…" (2:196).

Physical preparation before Hajj by shaving one's hair partially or wholly before entering into the status of Ihram:

Shaving one's hair shortly before Ihram is an assertion of peace, safety, and security, as we discern from this verse: "…You will enter the Sacred Mosque, God willing, in security, heads shaven, or hair cut short, not fearing…" (48:27). Hence, the early believers shaved before entering Mecca, or before they were prevented from entering it, so as to avoid shaving inside Mecca in status of Ihram, a mistake that entails atonement (by fasting, more worship acts, giving money to the poor, or sacrificing an animal, etc.). hence, shaving one's head before Ihram is for men and women, either partially or wholly, and we tend to think that the term ''partially'' is easiness and facilitation for the sake of female pilgrims.

Entering into the status of Ihram:

1- Once entering the Sacred Kaaba Mosque, Ihram status of pilgrims begins in terms of hearts, bodies, and manners. There is a vast difference here between this Quranic sharia of Islam that entails faithfulness of the heart and the superficial Sunnite religion sharia focusing on the overt and the ostentatious. Real Islam entails Ihram that includes piety in the heart reflected in high morals and elevated levels of manners during faithful devotion of performance of pilgrimage rituals, dedicated to God alone. God's remembrance should increase during Hajj, while one experiencing peace, security, safety, mercy, and charity and purifying one's heart and mind from evil tendencies, envy, and grudges against people when dealing with others daily. As for the Sunnite religion, Ihram is merely two pieces of white cloth worn over naked male bodies exposing their genitals during prayers and exposing their flesh to the female attentive eyes while hindering their movement during rituals.

2- Ihram is a chance for us to discard bad habits prohibited by God in the following verses: "O you who believe! No people shall ridicule other people, for they may be better than they. Nor shall any women ridicule other women, for they may be better than they. Nor shall you slander one another, nor shall you insult one another with names. Evil is the return to wickedness after having attained faith. Whoever does not repent-these are the wrongdoers. O you who believe! Avoid most suspicion-some suspicion is sinful. And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would detest it. So remain mindful of God. God is Most Relenting, Most Merciful." (49:11-12). Hence, pilgrimage is a chance to repent from such sins mentioned in the previous two verses.

3- Within such spiritual atmosphere, pilgrims can peacefully get to know one another: "O people! We created you from a male and a female, and made you races and tribes, that you may know one another. The best among you in the sight of God is the most righteous. God is All-Knowing, Well-Experienced." (49:13). Ihram is a chance to know one another as brethren in humanity, regardless of our colors, races, cultures, nationalities, and social and financial levels. All such people come to the center of the globe, Mecca, at God's House, the locational sanctuary of the Kaaba, within the temporal sanctuary of the sacred months to explore feelings of human brotherhood and equality, while being assured that no one is better than the other before the sight of our Lord except by the degree of piety, decided only by God Who will be our Sole Judge in the Hereafter. As for this life, let all human beings live in peace within equality; this is Islam in terms of behavior and demeanor. Thus, God's House is the place of security and safety for all people regardless of their faiths and beliefs, for all those who side with peace, security, and safety.

4- Applying Ihram status is manifested clearly in stressing the avoidance of all sins, the intentions to do evil things, hunting, killing any living organisms or creatures, quarrelling and debating, and sex with one's spouse during Ihram status. Thus, even some permitted items in ordinary life are prohibited strictly during Ihram: "The Hajj is during specific months. Whoever decides to perform the Hajj-there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj…" (2:197). "As for those who disbelieve and repel from God's path and from the Sacred Mosque…and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25). "O you who believe! do not kill game while you are in pilgrim sanctity. Whoever of you kills any intentionally, its penalty shall be a domestic animal comparable to what he killed, as determined by honest persons among you-an offering delivered to the Kaaba. Or he may atone by feeding the needy, or its equivalent in fasting, so that he may taste the consequences of his conduct.…" (5:95). "…And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship…" (2:196). Having sex with one's wife is not allowed during her period (i.e., menstruation), during days of fasting Ramadan from sunrise to sunset, and during Ihram. Immoral behavior and sinning are not allowed anytime, while debating which is allowed in a gentle manner in ordinary times is strictly prohibited during Ihram. God will punish those who merely intends committing any sacrilege and sins, and this means those who actually commit them intentionally will be tormented by God. Even 5:95 tell us about those who must atone for the sin of killing and hunting animals, as God warns those who seek to hunt during Ihram in this verse: "O you who believe! God will test you with something of the game your hands and spears obtain, that God may know who fears Him at heart. Whoever commits aggression after that will have a painful punishment." (5:94). After specifying means of atonement, God says to those who seek hunting during Ihram: "…God forgives what is past. But whoever repeats, God will take revenge on him. God is Almighty, Avenger." (5:95).

Penalties for those who violate the status of Ihram:

1- As per the Quranic sharia, means of atonement are specified in two cases; those who hunt and kill animals and those who had to shave before ending Ihram because of any ailment. But other prohibitions during Ihram status (having sex with spouse, immorality, sinning, disobedience of God, causing harm to anyone, omitting violence, committing sacrilege etc.) have no atonements, and God will punish the sinners for it.

2- Estimating means of atonement for hunting during Ihram: it is mentioned in the Quran that those who renege on their oaths and swear in the name of the Lord but eat their words must either feed 10 poor people or fast for three consecutive days: "…The atonement for it is by feeding ten needy people from the average of what you feed your families, or by clothing them, or by freeing a slave. Anyone who lacks the means shall fast for three days. That is the atonement for breaking your oaths when you have sworn them…" (5:89). Therefore, we can use this measure to judge and estimate the atonement of hunting during Ihram: "O you who believe! do not kill game while you are in pilgrim sanctity. Whoever of you kills any intentionally, its penalty shall be a domestic animal comparable to what he killed, as determined by honest persons among you-an offering delivered to the Kaaba. Or he may atone by feeding the needy, or its equivalent in fasting, so that he may taste the consequences of his conduct…" (5:95). This means that atonement is a sacrificial animal proportional to the animal hunted and killed, or feeding the poor, and in case of lack of necessary money for this or that, days of fasting is required, bearing in mind prices of items (food and animals and daily cost of feeding one poor person) to determine the duration of such fasting or the price of animal(s) to be slaughtered as offering or the money to feed the poor as per the enormity of the hunted animal during Ihram. Of course, the pilgrims here must repent and feel remorse and desire in piety to expatiate and atone for his/her sin sincerely; trying to evade such atonement will be severely punished by God. Hence hunting intentionally during Ihram is a sin that requires conscience of pilgrims and high degree of piety to atone for such transgression in a way acceptable to God. This is why God stresses such restrictions during Ihram; this is a time and place to learn piety and discarding one's desires and lusts to attain piety and apply patience and reverence in the fear of God during Ihram. Once rituals are over and Hajj is performed, one may hunt if they wish: "…When you have left the pilgrim sanctity, you may hunt…" (5:2), and all permitted things made temporarily illegal and impermissible during Ihram can be performed as well, such as having sex with spouse, shaving, and hunting.

3- The ways to atone for shaving one's head before ending Ihram and pilgrimage rituals are specified also in the Quran as either fasting, money donations (alms), sacrificing more animals, feeding the needy, or additional rituals, leaving the choice to pilgrims as per their piety level and their financial status. Let us also remember that sacrificing animals during Ihram or in cases of being prevented to enter Mecca and God's House (see 2:196), God leaves the choice of animals to pilgrims by not mentioning specific animals: sheep, goats, cows, camels, etc.

Rituals of Hajj during Ihram:

1- Remembering God: pilgrims' hearts, souls, and minds must be filled with God's remembrance in the whole duration of performing rituals, while never mentioning or remembering any human beings, even fathers, forefathers, relatives, lineages, etc. In a previous CHAPTER in this book, we have asserted the link between God' remembrance and pilgrimage, and we stress here on two points. 1) God's remembrance is performed everywhere all the time during the Hajj rituals and by means of prayers, as per the following verse: "…Use the station of Abraham as a place of prayer, and We commissioned Abraham and Ishmael, "Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate."" (2:125); "…and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate." (22:26). 2) All pilgrims must adhere to Quranic commands concerning performing prayers, supplication, and glorifying God in piety, fear, imploring tone, and low voices: "Call upon your Lord humbly and privately. He does not love the aggressors." (7:55); "…and pray to Him with fear and hope…" (7:56); "And remember your Lord within yourself, humbly and fearfully, and quietly, in the morning and the evening…" (7:205). Hence, raising one's voice and chanting ''God is the Greatest'' and other similar phrases is not acceptable at all; one is to glorify God in low voices in fear and piety, as higher voices in such cases is deemed by God as transgression as per 7:55.

2- Circumambulation around the Kaaba is the very first and most prominent ritual of pilgrimage, and after it, pilgrims are to pray and stay there to perform acts of worship for hours, as per Abraham's religion: "And We made the House a focal point for the people, and a sanctuary. Use the station of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, "Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate."" (2:125); "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate."" (22:26). After rituals, pilgrims circumambulate the Kaaba as a farewell gesture: "Then let them perform their acts of cleansing, and fulfill their vows, and circulate around the Ancient House." (22:29). Hence, upon entering the Sacred Kaaba Mosque, circumambulation is obligatory for one time; yet, one can do it as many times as pilgrims can during days of Hajj, and this includes one last time before leaving Mecca and before ending Ihram status and rituals. Of course, God does not specify in the Quran how to pray, kneel, prostrate, and remember the name of God during rituals and Ihram or even specify the number, name, and quality of sacrificial animals; as Hajj is a chance to purify the heart and soul to attain piety as much as one can by doing as many good deeds as possible. This is important: pilgrims are not to touch, kiss, sanctify, or revere the so-called black stone; this is not part of rituals and this is not an Islamic behavior. This stone is put there merely for designating the start-point and end-point of circumambulation, as we have detailed in an article of ours. Another prohibited thing is to touch the Kaaba itself; circumambulation consists merely of seven rounds without touching the Kaaba at all; so as not to turn it into a pagan idol and not to engage oneself within worship of stones. So, the Kaaba is just a cube-shaped stone building that shows the center of the globe, whose four walls are built that way to make us circumambulate seven times around it to obey God's command. Such circumambulation is directly linked to hearts filled with obedience of God, not hearts filled with worshipping stones and buildings. Humans are to obey God as did angels when asked to kneel to Adam once created, without protest or questioning, except Iblis (i.e., Satan) who disobeyed and God turned him from being an angel into a Devil/Jinn.

3- Another ritual mentioned in the Quran about Hajj is to stand within or around Arafat mount while remembering and mentioning God's name, as per this verse: "…When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray." (2:198).

4- Sacrificial animals: we have mentioned above the those prevented from reaching Mecca should send the sacrificial animals to Mecca "…But if you are prevented, then whatever is feasible of offerings…" (2:196), and such offering is imposed on those who perform Umrah and Hajj successively: "…When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque…" (2:196). Offering sacrificial animals is obligatory as atonement for hunting while being within Ihram status: "O you who believe! do not kill game while you are in pilgrim sanctity. Whoever of you kills any intentionally, its penalty shall be a domestic animal comparable to what he killed, as determined by honest persons among you-an offering delivered to the Kaaba…" (5:95). Otherwise, the sacrificial animals are offered voluntary by pilgrims before ending the status of Ihram. Usually, these animals to be slaughtered there are garlanded and no one is to harm them by any means on their way to the Kaaba, as they are to feel safe just like pilgrims: "O you who believe! Do not violate God's sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval. When you have left the pilgrim sanctity, you may hunt…" (5:2); "God has appointed the Kaaba, the Sacred House, a sanctuary for the people, and the Sacred Month, and the offerings, and the garlanded…" (5:97). Buying and selling stock animals are beneficial for people throughout the pilgrimage season of four sacred months; this is why God mentions these animals as linked to benefits and that God's name is to be mentioned before slaughtering them; the meat of these sacrificial animals should be distributed to the poor who ask for it and those shy to ask for it: "That they may witness the benefits for themselves, and celebrate the name of God during the appointed days, for providing them with the animal livestock. So eat from it, and feed the unfortunate poor." (22:28). God makes these sacrificial animals linked to rituals ordained by God and sacraments of the sacred months of Hajj: "All that. Whoever venerates the sanctities of God-it is good for him with his Lord. All livestock are permitted to you, except what is recited to you…" (22:30); "…Whoever venerates the sacraments of God-it is from the piety of the hearts. In them are benefits for you until a certain time. Then their place is by the Ancient House. We have appointed a rite for every nation, that they may commemorate God's name over the livestock He has provided for them…" (22:32-34); "We have made the animal offerings emblems of God for you. In them is goodness for you. So pronounce God's name upon them as they line up. Then, when they have fallen on their sides, eat of them and feed the contented and the beggar. Thus We have subjected them to you, that you may be thankful." (22:36). Thus, Hajj sacrificial animals during Ihram symbolize direct and absolute obedience of God without questioning divine commands; as these animals are garlanded to be offered reverently to God, seeking to gratify and please God, while restricting hunting and imposing atonement for those who violate this order. Thus, obedience of God is in both slaughtering the sacrificial animals and avoiding hunting. Hence, pilgrims obey God in the way angels obeyed God when asked to kneel before Adam once created, while Iblis (i.e., Satan) disobeyed and became a cursed devil and no longer an angel. Hence, offering sacrificial animals is linked to supreme piety and obedience of God. It is linked to pilgrims as God's guests; God has made Zamzam water well that never ends to water the thirst of pilgrims, while they can eat from the meat of the sacrificial animals to feed one another, both who are poor and those who are not. All guests of God at the Kaaba can eat from it along with the poor elsewhere, as per this verse: "We have made the animal offerings emblems of God for you. In them is goodness for you. So pronounce God's name upon them as they line up. Then, when they have fallen on their sides, eat of them and feed the contented and the beggar. Thus We have subjected them to you, that you may be thankful." (22:36). God tells us that piety is of paramount importance as far as sacrificial animals are concerned: "Neither their flesh, nor their blood, ever reaches God. What reaches Him is the righteousness from you. Thus He subdued them to you, that you may glorify God for guiding you. And give good news to the charitable." (22:37). This is the only Quranic verse in which God says that something is reaching Him from human beings, though He is Independent of the worlds: "…Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds." (3:97). If He so wills, God would have sent to pilgrims quail and manna like the Israelites in Sinai, but He wills to test His servants the pilgrims at His House to feed one another in the way as God has provided never-ending water. Offering sacrificial animals is part of Hajj rituals directly linked to piety, and pilgrims are honored enough in 22:37 and they must reverently offer the sacrificial animals in piety and in the fear of God.

5- Hajj ends in standing within Arafat mount and offering sacrificial animals, and the last voluntary act of worship is to circulate between Safa and Marwa mounts (after performing rituals of Hajj or Umrah), as we understand from this verse: "Safa and Marwa are among the rituals of God. Whoever performs the Hajj or the Umrah to the House commits no error by circulating between them. Whoever volunteers good-God is Appreciative and Cognizant." (2:158). This shows that the ritual of Safa and Marwa comes after finishing the rest of rituals of Hajj or Umrah, and this means that this ritual of Safa and Marwa is voluntary and not obligatory. The last obligatory ritual is to circumambulate the Kaaba for the last time as a gesture of farewell before going home.

Lastly: items that should never be part of Hajj rituals:

We mean here to state rituals being done nowadays but must be avoided because they are never mentioned in the Quran: such as pre-Islamic habit of staying over at a location called ''Mena'' before standing at Arafat mount. Another unneeded addition is to stay over at a location called ''Muzdalifa'' after leaving Arafat mount, and combining such fabricated rituals with combining two obligatory prayers at the same time needlessly. Of course, such fabrications are brought about because of the original sin of confining the pilgrimage season to one week (the very first one of Zu Al-Hijja) while ignoring the rest of the four sacred months. Another added fabricated ritual is the so-called stoning of Satan; a gross deception and a pagan/heathen falsehood. In PART II of this book, we will discuss in detail all such fabrications added by the deities of the Sunnite religion.

PART II: The Sunnite Religion Has Fabricated Pilgrimage Legislations

PART II: The Sunnite Religion Has Fabricated Pilgrimage Legislations

Contents

PART II: The Sunnite Religion Has Fabricated Pilgrimage Legislations: (eleven chapters). CHAPTER I: Tawatur between the Celestial Religion and the Earthly Religions: Firstly: two types of tawatur, Secondly: truthful tawatur in celestial messages and tawatur of falsehoods maintained by polytheists, Thirdly: using the Quran as a criterion to judge so as to differentiate between tawatur of truth and tawatur of falsehoods. CHAPTER II: Tawatur and the Religion of Abraham: Firstly: the religion of Abraham between ancestors and inheritors, Secondly: tawatur of falsehoods is authored by devils in all eras. CHAPTER III: Ownership Is the Basis of Tawatur in Pilgrimage: Introduction, Firstly: everlasting ownership is the basic instinct in human beings and reason for hardship and unhappiness, Secondly: ownership instinct is the basis of tawatur of goodness and Truth and tawatur of evil falsehoods, Thirdly: the Qorayish tribesmen chose the lowest level of misguidance: the Qorayish false claim of owning God's House. CHAPTER IV: Tawatur of the Pilgrimage Legislation Universality before Arab Conquests: Firstly: universality of pilgrimage to God's House before Abraham, Secondly: Abraham and the universality of pilgrimage to God's House, Thirdly: the universality of pilgrimage within progeny of Abraham, Lastly. CHAPTER V: Tawatur and The Qorayish Manipulation of Kaaba in Trade: Firstly: leadership of Qorayish because of the Kaaba, Secondly: Qorayish manipulated the Kaaba within winter and summer trade caravans, Thirdly: a brief overview of how Qorayish fought Islam to go on manipulating the Kaaba, Fourthly: how Qorayish denied the Quran to go on controlling the Kaaba, Fifthly: how Qorayish arrogantly denied the Quran to go on owning the Kaaba. CHAPTER VI: Qorayish Repelled People from the Kaaba and God's Religion: Firstly: concept of repelling people from God's religion and the Kaaba, Secondly: combining repelling people from both the Kaaba and God's religion, Thirdly: Qorayish allied itself with misguided People of the Book to repel people from God's religion, Fourthly: using money to repel people from God's religion, Fifthly: penalty in this world and the next world for those who repel people from God's religion, Sixthly: repentance, Lastly. CHAPTER VII: Why Does the Qorayish Tawatur Dominate Pilgrimage Now?: Firstly: ''if it had not been for'', Secondly: immigrants and the question of alliance, Thirdly: how the Quran has dealt with the question of loyalty, Fourthly: how Qorayish manipulated Islam to unify Arabs to serve its interests and purposes. CHAPTER VIII: Tawatur of Immorality In Mecca and Other Cities: Introduction, Firstly: immorality and moral degeneration during the pre-Islamic era, Secondly: Quranic stance regarding such immorality, Thirdly: Arab conquests re-introduced immorality within the era of pre-Umayyad caliphs because of ill-gotten wealth looted from conquered nations, Fourthly: Arab conquests re-introduced immorality within the era of pre-Umayyad caliphs because of enslaving women from conquered nations, Fifthly: brief overview of immorality within the Umayyad Era, Lastly. CHAPTER IX: Qorayish Made Immorality A Religion: Firstly: earthly man-made religions are based on whims and desires, Secondly: religious roots of immorality of Qorayish: earthly, man-made religion of devilish narratives ascribed falsely to God, Role of the so-called saints in the assumed intercession, Using divine will as pretext. CHAPTER X: The Return of False Tawatur within Pilgrimage Rituals after the Death of Muhammad: Firstly: manipulation of the Kaaba and pilgrimage to promote immoral behavior (circling in the nude) and Qorayish trade, Secondly: circling in the nude returns in the Sunnite sharia, Thirdly: throwing pebbles, Fourthly: overview of immorality in Mecca and by the Kaaba within the Umayyad Era, Fifthly: pilgrimage to Yathreb. CHAPTER XI: Overview of Differences within the Sunnite Religion in Pilgrimage Rituals: Firstly: differences within the Sunnite pilgrimage and the many failed attempts of reconciling discrepancies, Secondly: general differences in Sunnite pilgrimage, Thirdly: differences in locational points of Ihram fabricated by Sunnites, Fourthly: differences in Sunnite prohibitions during Ihram, Fifthly: Sunnite differences about circling the Kaaba and about the so-called black stone, Sixthly: Sunnite differences about the so-called special Ihram clothes, Seventhly: Sunnite differences about how to circle the Kaaba, Eighthly: Sunnite differences concerning Safa and Marwa, Ninthly: Sunnite differences in pilgrimage rituals for women.

PART II: The Sunnite Religion Has Fabricated Pilgrimage Legislations

CHAPTER I: Tawatur between the Celestial Religion and the Earthly Religions

Firstly: two types of tawatur:

1- We mean by the Arabic term ''tawatur'' any ''successive narratives''. This word has been adopted and used by ancient Arab scholars of jurisprudence or fiqh to loosely indicate all traditions and narratives inherited successively from one generation to another. Of course, all people worldwide have inherited higher values from older generations, such as courage, generosity, truthfulness, honesty, mercy, charity, justice, etc. This is a type of tawatur or inherited values and notions. Another tawatur is that all human beings worldwide have learned from their ancestors that there are negative and evil qualities to be avoided, such as telling lies, betrayal, injustice, cowardice, stinginess, cruelty, etc. Hence, human beings know that inside them there is both tendencies to goodness and evil; one is to choose either of them. Humankind is a mixture of both goodness and evil; they are neither pure goodness like angels nor pure evil like devils. Accordingly, human tawatur (successive traditions or narratives) is of major two types: narratives of goodness and truth and those of evil and falsehoods.

2- As per the Quran, we know quite well that all human beings are divided into two types. There are among people who do such and such thing(s) and of course there is those who do not. Among the often used phrases in the Quran is the following ''Among the people…'', which indicates that as long as there are people on earth, among them will be those who so such and such thing(s). thus, this is phenomenon of any given human society anytime anywhere. In order to prove our point, let us confine our quoted verses to the Quranic Chapter Two. "Among the people are those who say, "We believe in God and in the Last Day," but they are not believers. They seek to deceive God and those who believe, but they deceive none but themselves, though they are not aware." (2:8-9). Of course, among this deceitful type of people are those who manipulate religion to deceive people; such mean type exists in all eras and locations. People in the Arab world now suffer from the existence of such mean type. Let us contemplate upon this verse to see what God says about those deceitful corruptors who use religion as a façade: "Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries. When he gains power, he strives to spread corruption on earth, destroying properties and lives. God does not like corruption. And when he is told, "Beware of God," his pride leads him to more sin. Hell is enough for him-a dreadful abode." (2:204-206). These verses expose many of the well-known and famous ones in our era, especially those who when one warns and advises to them to fear God in piety, they would turn into proud devils who brag of their sinning! In contrast, there are those who are faithful to God and submit themselves to Him: "And among the people is he who sells himself seeking God's approval. God is kind towards the servants." (2:207). God says the following about those who deify mortals and love them in the same manner and degree as they love God, as if these mortals were deities: "Yet among the people are those who take other than God as equals to Him. They love them as the love of God…" (2:165). This verse applies, of course, to those who deify prophets (e.g., Muhammad and Jesus), the prophets' contemporary companions and followers to them (e.g., the so-called disciples of Jesus and the so-called companions of Muhammad), and the so-called saints, imams, popes, monks, rabbis, and all clergymen of all sorts.

Secondly: truthful tawatur in celestial messages and tawatur of falsehoods maintained by polytheists:

1- The Quran is a book of pairs; see 15:87, and its verses explain one another as meanings are briefed in some, and are detailed in some many others. As far as our topic here, tawatur, is concerned, we discern clearly that the divine celestial message/tawatur is one type, while the tawatur of the polytheists, refuted by the divine message, is another type. The divine tawatur is the same type and content has been given to all prophets, as this verse addressing Muhammad tells us precisely and briefly: "Nothing is said to you but was said to the messengers before you…" (41:43).

2- The divine revelation is one to all prophets, and so are sharia laws or legislations as they are essentially to apply the one true religion, and NOT to be divided into doctrines, sects, and creeds within the earthly, man-made religions, as we discern from other verses as well: "We have inspired you, as We had inspired Noah and the prophets after him…" (4:163). "He prescribed for you the same religion He enjoined upon Noah, and what We inspired to you, and what We enjoined upon Abraham, and Moses, and Jesus: "You shall uphold the religion, and be not divided therein."…" (42:13). This one divine celestial revelation includes all details of faith and belief, such as the testament of (There is no God but Allah) and to dedicate acts of worship to God alone: "We never sent a messenger before you without inspiring him that: "There is no God but I, so worship Me."" (21:25). This divine tawatur also contains the forewarning to all prophets so as not to fall into the trap of polytheism so as not to render their good deeds annulled: "It was revealed to you, and to those before you, that if you idolize, your works will be in vain, and you will be of the losers." (39:65). Of course, this divine message shared by all prophets descended to each in the tongue of his people: "We never sent any messenger except in the language of his people, to make things clear for them…" (14:4). Within the final message of God, the Arabic tongue is used in the Quran, as God has said to Muhammad: "We made it easy in your tongue, in order to deliver good news to the righteous, and to warn with it a hostile people." (19:97); "We made it easy in your language, so that they may remember." (44:58). Therefore, the only truthful tawatur is confined to this one divine, celestial revelation to all prophets and messengers.

3- As opposed to the celestial tawatur given to prophets and from them to people, there is also the devilish, Satanist revelation of falsehoods and lies. Within Quranic stories of messengers of God, in the Quranic Chapters 7, 11, and 23 for instance, all messengers repeat the same call to their peoples within the same divine tawatur: the message of (There is no God but Allah), but the counter tawatur of the proud arrogant affluent retinue (or elite class) reject the call to God and adhere to their tawatur of falsehoods. Within the Quranic Chapter 26, we read details of both types of tawatur (i.e., the divine and the devilish), until we read these verses toward the end of the Quranic Chapter 26: "It is a revelation from the Lord of the Worlds. The honest spirit came down with it. upon your heart, that you may be one of the warners. In a clear Arabic tongue." (26:192-195). This means that Gabriel (i.e., the holy spirit in the Quran) came down with the Quran to Muhammad's heart in the Arabic tongue, as an endorsement and ratification of the previous celestial, divine books: "And it is in the scriptures of the ancients." (26:196). This is the reason why the Israelite scholars knew of it; hence, this sign should have made Qorayish believed in the Quran as revelation that came from God: "Is it not a sign for them that the scholars of the Israelites recognized it?" (26:197). God asserts that the Quran has not been revealed or sent down by the devils: "It was not the devils that revealed it. It is not in their interests, nor in their power. They are barred from hearing." (26:210-212). Within the same Quranic Chapter 26, God tells us about the counter tawatur; that of the devils and their cronies of liars and fabricators: "Shall I inform you upon whom the devils descend? They descend upon every sinful liar." (26:221-222). Therefore, this asserts that there is two types of tawatur or revelations: 1) the divine, celestial one from God that ended in the completion of the Quranic verses and in the death of Muhammad, the seal of prophets, and 2) the devilish Satanist revelation that goes on until this very moment and will continue till the end of times. Whereas the Quran is preserved intact by God Himself and expresses real truthful tawatur, the Satanist devilish revelation goes on until now as the foundation of earthly, man-made, fabricated creeds worldwide, the religions of falsehoods that contradict the Divine Truth: the Quran.

4- Such contradiction between divine tawatur and tawatur of falsehood means veritable enmity from authors of Satanist revelation toward messengers and prophets of God. Hence, we clearly understand that fabricators of narratives/hadiths ascribed falsely to Muhammad are the real enemies of Muhammad. Those who follow such hadiths are following their forefathers and ancestors who were inveterate liars and fabricators among devils-dominated humans who spread falsehoods and lies authored by them while ascribing such lies to Muhammad and to God's religion; thus, such false narratives deny the Quran and call for rejecting, abandoning, and discarding it. This is why God tells us that Muhammad during the Last Day will disown those veritable enemies of Islam: "And the messenger will say, "My Lord, my people have abandoned this Quran." Likewise, to every prophet We assign enemies from among the wicked. But your Lord suffices as a Guide and Savior." (25:30-31). We discern from 25:31 that every prophet and messenger of God has their enemies; in our opinion, such enmity is now the tawatur of falsehoods and fabricated narratives that were authored by enemies of Muhammad. Of course, such enemies exist in all eras until now and will go on existing in the future till Doomsday, and their specialty is to author devilish narratives and hadiths and to deceive people by claiming that such hadiths are divine revelation given to Muhammad beside the Quran! Deniers of Sunna, fiqh, hadiths, and Sunnite narratives and books in general are accused of apostasy! Quranists stand forward as deniers of the falsehoods of the so-called Sunna of the Sunnite religion and they take pride in this rejection of fabrications; Quranists believe only in the Quran as the sole source of Islam.

5- God says the following about enemies of His messengers and prophets: "Likewise, We have assigned for every prophet an enemy-human and jinn devils-inspiring one another with fancy words in order to deceive. But had your Lord willed, they would not have done it. So leave them to their fabrications. So that the hearts of those who do not believe in the Hereafter may incline to it, and be content with it, and that they may perpetrate whatever they perpetrate. "Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?" Those to whom We gave the Book know that it is the truth revealed from your Lord. So do not be of those who doubt." (6:112-114). We notice in these verses that the present perfect tense is used plus the gerund in 6:112; this shows 1) the continuity of the devilish tawatur of falsehoods and lies spread and propagated in all eras to make people discard the Quranic Truth, and 2) in every era, there will be people, or masses, who adhere to such lies and falsehoods, because they deny the Hereafter and the Last Day and they fish for pretexts in the devilish tawatur to commit sins, as we read in 6:113. Therefore, God allows the existence of the devilish Satanist propagated by enemies of Muhammad and the Quran as a means to test people, since the time of expulsion of Iblis (aka Satan): "We created you, then We shaped you, then We said to the angels, "Bow down before Adam;" so they bowed down, except for Iblis/Satan; he was not of those who bowed down. He said, "What prevented you from bowing down when I have commanded you?" He said, "I am better than he; You created me from fire, and You created him from mud." He said, "Get down from it! It is not for you to act arrogantly in it. Get out! You are one of the lowly!" He said, "Give me respite, until the Day they are resurrected." He said, "You are of those given respite." He said, "Because you have lured me, I will waylay them on Your straight path. Then I will come at them from before them, and from behind them, and from their right, and from their left; and you will not find most of them appreciative." He said, "Get out of it, despised and vanquished. Whoever among them follows you-I will fill up Hell with you all." (7:11-18). That is why Satan and his progeny of devils find help from their cronies of evil human beings; all of them cooperate together to fabricate narratives and to author falsehoods, lies, and hadiths while ascribing them to the divine revelation; this is the foundation bases of all earthly, man-made religions worldwide. Hence, this devilish tawatur (i.e., successive inherited narratives with the passage of time) certainly contradict the Divine Truth of the Quran, the last message of God that contains the basic faith tenets and sharia legislations conveyed by God to all His messengers and prophets. Hence, devilish revelations disguise themselves by being ascribed to God's religion by force, and every prophet's and messenger's wish of guiding all his people did not take place because of such devilish tawatur, as we understand from this verse: "We never sent a messenger before you, or a prophet, but when he had a desire Satan interfered in his wishes. But God leaves what Satan interjects, and God affirms His revelations. God is Omniscient and Wise." (22:52). Why God leaves such Satanist revelations exist? This is a test for human beings: are they going to choose falsehoods as source of misguidance, or God's verses as source of guidance? This test entails that hadiths, discourses, and narratives of falsehoods spread all over horizons. Those misguided people will resort to them based on their choice, whereas those seeking guidance will resort to the only source of it: the Quran. Hence, the guided ones will increase their belief and faith, while the misguided ones will increase their errant, straying ways and their disbelief in their denying hearts and minds. We understand this from these verses: " In order to make Satan's discourses a trial for those whose hearts are diseased, and those whose hearts are hardened. The wrongdoers are in profound discord. And so that those endowed with knowledge may know that it is the truth from your Lord, and so believe in it, and their hearts soften to it. God guides those who believe to a straight path." (22:53-54).

6- This is why God asserts in the Quran that the most unjust persons are those who are addicted to ascribe lies and falsehoods to God, as they deny and reject His Quranic verses and urge others to do the same thing: "And who does greater wrong than he who fabricates lies and attributes them to God, or calls the truth a lie when it has come to him? Is there not in Hell a dwelling for the blasphemers?" (29:68). In contrast, there are also the guided ones who seek the truth faithfully and devoutly: "As for those who strive for Us-We will guide them in Our ways. God is with the doers of good." (29:69). Of course, there is tawatur or narratives for both groups.

7- Tawatur of falsehoods and fabrications is more attractive to most people and is being spread and propagated more than the Quranic Truth. In fact, the Quran asserts that the vast majority of people are misguided and misguiding ones and they do not believe in the Last Day and the Hereafter; hence, they find comfort in tawatur of hadiths and narratives of falsehoods and lies to justify committing sins/crimes without feeling any qualms or pangs of conscience, while wrongly assuming they will enter into Paradise by intercessions of saints and/or prophets. God has addressed the following to Muhammad: "If you were to obey most of those on earth, they would divert you from God's path. They follow nothing but assumptions, and they only conjecture." (6:116). This verse was revealed as a commentary on devilish tawatur or revelation referred to within the previous verses in the same Quranic Chapter: "Likewise, We have assigned for every prophet an enemy-human and jinn devils-inspiring one another with fancy words in order to deceive. But had your Lord willed, they would not have done it. So leave them to their fabrications. So that the hearts of those who do not believe in the Hereafter may incline to it, and be content with it, and that they may perpetrate whatever they perpetrate." (6:112-113). In real Islam (Quranism), there is no such a thing as clergymen at all; yet, such base, mean persons increase exponentially in backward societies and dominate and control the vast silent majority of the masses within a given society. The reason: the tyranny affluent ones in a backward society always use clergymen of all types to dominate and control the masses. Both retinues or groups of the clergymen and the affluent tyrants are major criminals who manipulate the earthly, man-made, fabricated religions to consolidate and fortify their hegemony and dominance. This bad habit has occurred in all eras and locations, until now; in such cases, clergymen become 'holy' men, such as quack doctors and sorcerers in African jungles as well as popes, monks, and priests of churches and all imams and sheikhs of the Sunnite, Shiite, and Sufi religions. Within all cultures, past and present, corrupt clergymen are major criminals who ally themselves to big criminals of the affluent classes within politics and economy. Together, they form one minority ruling class of every society (village or city, in Quranic terms) that controls and dominates everything at the expense of the masses that form the vast majority. Such bad habit is inherited as a tradition, or tawatur, and in fact, it is a disgrace in history of human beings past and present. This fact is referred to in this verse: "And thus We set up in every city its leading wicked sinners, to conspire in it, but they conspire only against themselves, and they do not realize it." (6:123). Even both groups of the affluent and the clergymen compete with one another for dominance and wealth and all transient gains, and sometimes cause trouble for one another, thus conspiring against one another and their fate is Hell, in case of not repenting before death. Personally, we tend to think that 6:123 applies to the terrorist MB, Salafists, and all Wahabis in our era. Those criminals and sinners are arch-enemies of prophets and messengers of God in all eras: even during the lifetime of Muhammad: "When a verse comes to them, they say, "We will not believe unless we are given the like of what was given to God's messengers." God knows best where to place His message. Humiliation and severe torment from God will afflict the criminals for their scheming." (6:124). After the eras of prophets and messengers ended, those criminals/sinners increase and base their crimes/sins on the devilish tawatur inherited from their forefathers, and they mock and ridicule the real believers in God's message (the divine tawatur) in all eras: "Those who committed crimes used to laugh at those who believed. And when they passed by them, they would wink at one another." (83:29-30). This of course will go on or generations to come until the end of this world, and within the Day of Resurrection, the criminals/sinners will suffer in Hell and be mocked by the believers who will reside in Paradise forever: "But on that Day, those who believed will laugh at the unbelievers. On luxurious furnishings, looking on. Have the unbelievers been repaid for what they used to do?" (83:34-36). God says the following about those sinners/criminals: "The Hell-Fire lashes their faces and therein they grimace. "Were not My revelations recited to you and you kept on rejecting them?" They will say, "Our Lord, our wretchedness prevailed over us, and we were a people astray. Our Lord! Bring us out of this. If we ever returned, we would truly be evil." He will say, "Be despised therein, and do not speak to Me. There was a group of My servants who would say, ''Our Lord, we have believed, so forgive us, and have mercy on us; You are the Best of the merciful.'' But you made them a target of ridicule, until they made you forget My remembrance; and you used to laugh at them." (:104-110). "Did you think that We created you in vain, and that to Us you will not be returned?"" (23:115).

8- Part of devilish, Satanist tawatur is rejecting the celestial, divine message in all eras and locations, during the lifetimes of prophets and messengers and after them. We read about this recurrent pattern in the Quranic stories of prophets and messengers. The disbelievers used to accuse prophets and messengers of being sorcerers or madmen, as if they recommend the same accusations to all their generations in all eras; we read the following about how Qorayish accused Muhammad of the same accusations: "Likewise, no messenger came to those before them, but they said, "A sorcerer or a madman." Did they recommend it to one another? In fact, they are rebellious people." (51:52-53). This is God's response when Qorayish asked Muhammad to work miracles for them: "Those who do not know say, "If only God would speak to us, or a sign would come to us." Thus said those who were before them. Their hearts are alike. We have made the signs clear for people who are certain." (2:118). Rejecters of the Truth in all eras follow the devilish tawatur inherited from their ancestors: "Likewise, We sent no warner before you to any city, but the wealthy among them said, "We found our parents on a course, and we are following in their footsteps."" (43:23).

9- All of the above points affirm and explain details of this verse: "Nothing is said to you but was said to the messengers before you…" (41:43). Surely, this asserts the existence of two types of tawatur: tawatur of truth and tawatur of falsehoods.

Thirdly: using the Quran as a criterion to judge so as to differentiate between tawatur of truth and tawatur of falsehoods:

1- Arab-world heritage, as far as religion is concerned, is a mixture of truthful tawatur and tawatur of falsehoods. This means that there are those persons who are real believers who have inherited meanings and acts of worship pertaining to the Quranic Truth: "Then We passed the Book to those of Our servants whom We chose…" (35:32), and there are those who follow notions and acts of worship contradicting the Quran. Hence, the Quran is the criterion or measure-stick to be used to judge any inherited traditions or tawatur. Using the Quran as the only criterion is a basic religious duty that goes on for the sake of reform, as God commands us to avoid devilish hadiths/discourses ascribed falsely to God: ""Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?" Those to whom We gave the Book know that it is the truth revealed from your Lord. So do not be of those who doubt." (6:114); this verse is a commentary on the preceding two verses: "Likewise, We have assigned for every prophet an enemy-human and jinn devils-inspiring one another with fancy words in order to deceive. But had your Lord willed, they would not have done it. So leave them to their fabrications. So that the hearts of those who do not believe in the Hereafter may incline to it, and be content with it, and that they may perpetrate whatever they perpetrate." (6:112-113). God says the following about the Quranic guidance: "…But your Lord suffices as a Guide and Savior." (25:31). This verse is a commentary on the preceding fact about those who abandoned the Quran by claiming that it has been replaced by their falsehoods of Sunna hadiths and narratives: "And the Messenger will say, "My Lord, my people have abandoned this Quran." Likewise, to every prophet We assign enemies from among the wicked. But your Lord suffices as a Guide and Savior." (25:30-31).

2- In general, God says the following about resorting to the Quran as a criterion to judge: "Whatever matter you differ about, its judgment rests with God…" (42:10). God as the Sole Judge means to use the Quran, the divine message, as the criterion, for the Quran is the messenger after the death of the last messenger of God: Muhammad the seal of prophets: "…And if you dispute over anything, refer it to God and the Messenger, if you believe in God and the Last Day. That is best, and a most excellent determination." (4:59). Of course, judging using the Quran must be based on true faith and belief in God and the Last Day, and NOT based on willful deceit as historically perpetrated by Amr Ibn Al-As within the strife between Mu'aweiya Ibn Abou Sufyan and Ali Ibn Abou Talib.

3- Based on the Quran as the sole criterion to judge things, acts, and notions, we know for sure that the Quranic text is the ONLY discourse in Islam in which we ought to believe: "In what discourse, beyond this, will they believe?" (77:50); "…In what discourse, beyond this, will they believe?" (7:185); "These are God's Verses which We recite to you in truth; in which discourse, after God and His revelations, will they believe? Woe to every sinful liar who hears God's revelations being recited to him yet he persists arrogantly as though he did not hear them; announce to him a painful punishment." (45:6-8). Likewise, we know for sure that Muhammad never falsely uttered anything in religion and ascribed to God: "It is a revelation from the Lord of the Worlds. Had he (i.e. Muhammad) falsely attributed some statements to Us. We would have seized him by the right arm. Then slashed his lifeline. And none of you could have restrained Us from him. Surely, it is a message for the righteous. And We know that some of you will reject it." (69:43-49). Likewise, we know for sure that Islam is perfected and its message is completed when the Quranic revelation stopped: "…Today I have perfected your religion for you, and have completed My favor upon you, and have approved Islam as a religion for you…" (5:3). Therefore, we are 100% sure that 1) all books of Sufis, Sunnites, and Shiites are devilish and Satanist myths and falsehoods that contradict real Islam: the Quran alone, and 2) the Quranic warning about tawatur of falsehoods by Qorayish and others applies to the present day and to our era as well; as tawatur of fabrications and lies, that contradict the God-preserved Quran, still goes on in modern times as was the case in the past centuries, before and after the revelation of the Quran itself.

CHAPTER II: Tawatur and the Religion of Abraham

Firstly: the religion of Abraham between ancestors and inheritors:

1- The religion of Abraham means, in dealing with God, to worship and obey God alone in total devotion, submission, and faithfulness, while dedicating oneself, one's acts of worship, one's faith, and one's religion to God alone: "We sent down to you the Book with the truth, so serve God, devoting your religion to Him. Is not to God that sincere faith is due? As for those who take guardians besides Him, "We only worship them that they may bring us nearer to God." God will judge between them regarding their differences. God does not guide the lying blasphemer." (39:2-3); "Say, "I was commanded to serve God, devoting my religion exclusively to Him. And I was commanded to be the first of those who submit." Say, "I fear, if I disobeyed my Lord, the punishment of a horrendous Day." Say, "It is God I worship, sincere in my faith in Him."" (39:11-14). The religion of Abraham means, in dealing with people, to compete and vie for goodness, righteousness, and charity deeds as well as striving for peace by avoiding sinning, immorality, and disobeying God.

2- Every type of tawatur has a beginning; the successive narratives of tawatur of the religion and call of Abraham began when he remembered how he left Ishmael and his progeny at the location of God's House: "Recall that Abraham said, "O my Lord, make this land peaceful, and keep me and my sons from worshiping idols." "My Lord, they have led many people astray. Whoever follows me belongs with me; and whoever disobeys me-You are Forgiving and Merciful. "Our Lord, I have settled some of my offspring in a valley of no vegetation, by Your Sacred House, our Lord, so that they may perform the prayers. So make the hearts of some people incline towards them, and provide them with fruits, that they may be thankful." "Our Lord, You know what we conceal and what we reveal. And nothing is hidden from God, on earth or in the heaven." "Praise be to God, Who has given me, in my old age, Ishmael and Isaac. My Lord is the Hearer of Prayers." "My Lord, make me one who performs the prayer, and from my offspring. Our Lord, accept my supplication."" (14:35-40). At the Sacred Kaaba Mosque during pilgrimage, there is a chance to apply the religion of Abraham and how it was inherited by his progeny within true tawatur, within Ishmael, Isaac, and Jacob: "And mention in the Scripture Ishmael. He was true to his promise, and was a messenger, a prophet. And he used to enjoin on his people prayer and charity, and he was pleasing to his Lord." (19:54-55); "And We granted him Isaac and Jacob as a gift; and each We made righteous. And We made them leaders, guiding by Our command; and We inspired them to do good works, and to observe the prayer, and to give out charity. They were devoted servants to Us." (21:72-73).

3- Yet, deviation in faith occurred in some of Abraham's progeny among the Israelites and the Ishmaelites; their tawatur of falsehoods followed the steps of Satan by reducing prayers to mere ostentatious and overt rituals without piety and accompanied with worship of mortals, alive and dead, tombs, idols, and stones as well as sinning, immorality, and disobedience of God. God tells us the following about both types of tawatur: the true one of the prophets and real believers: "These are some of the prophets God has blessed, from the descendants of Adam, and from those We carried with Noah, and from the descendants of Abraham and Israel, and from those We guided and selected. Whenever the revelations of the Most Gracious are recited to them, they would fall down, prostrating and weeping." (19:58); and the evil false one of their progeny: "But they were succeeded by generations who lost the prayers and followed their appetites. They will meet perdition." (19:59). This means that they have lost the value and piety of prayers by spending all their time in being engaged into worldly, transient lusts, but they have the chance to repent, as long as one is still alive, by following the only true divine tawatur: "Except for those who repent, and believe, and act righteously. These will enter Paradise, and will not be wronged in the least." (19:60).

4- The repentance is of two types; firstly, in dealing with God: to cleanse one's heart from worship and deification of mortals and things by dedicating acts of worship to God alone and avoiding sins. One's heart and mind are involved in this case in performing zakat, prayers, pilgrimage, and the rest of worship acts. Secondly, in dealing with people: to act peacefully with all of them and never to harm them by any means of aggression and injustices; this is real prayers applied in terms of behavior: peaceful demeanor is the practiced application of acts of worship in real life, in a way combining Islam in terms of faith/belief (i.e., submission to God alone) with Islam in terms of behavior (peaceful demeanor with all people). Therefore, real repentant ones are those who reject disbelief and polytheism in terms of faith/belief in one's heart and mind and also in terms of behavioral disbelief (i.e., committing aggression, violence, and injustices against others). We read in the Quran how God gave aggressors among Meccan disbelievers the chance to repent if they stopped their attack on peaceful early believers in Yathreb: "Say to those who disbelieve: if they desist, their past will be forgiven. But if they persist-the practice of the ancients has passed away." (8:38). When some of these aggressors breached the agreements and truces by re-attacking Yathreb and its dwellers who converted to Islam willingly, the Quranic Chapter Nine was revealed to warn them and give them a chance to repent; if they repent overtly by stopping their aggression and adhering to peace, they would be deemed as brethren to believers, in terms of practiced or behavioral Islam (i.e. peaceful demeanor with everyone), regardless of their polytheism and pagan notions at the time in Mecca. The Quran asserts that establishing such peace is the application of prayers and zakat in real life: "…But if they repent, and perform the prayers, and pay the alms, then let them go their way. God is Most Forgiving, Most Merciful." (9:5); "Towards a believer they respect neither kinship nor treaty. These are the transgressors. But if they repent, and perform the prayers, and give the obligatory charity, then they are your brethren in faith. We detail the revelations for a people who know." (9:10-11). Of course, chance of repentance is allowed as long as one is still alive and wants ardently to return to the Truth and what is right; pilgrimage is an ideal occasion for real, sincere repentance.

5- Within the progeny of Jacob, a.k.a. Israel, many prophets and messengers were sent by God with celestial, divine messages. This is truthful tawatur, of course, and simultaneously, the evil tawatur of falsehoods by sinners and the disobedient ones has existed. Thus, the Israelites included both sinning disbelievers and real, true believers for many eras until the advent of the Quranic revelation. The Quran tells us about the existence of true believers among the People of the Book (i.e., Jews + Christians); as such minority among the majority of sinners and followers of falsehoods followed the true tawatur of the religion of Abraham in terms of faith/belief, the acts of worship, and high moralistic level: "They are not alike. Among the People of the Scripture is a community that is upright; they recite God's revelations throughout the night, and they prostrate themselves. They believe in God and the Last Day, and advocate righteousness and forbid evil, and are quick to do good deeds. These are among the righteous. Whatever good they do, they will not be denied it. God knows the righteous." (3:113-115). Hence, those who performed good deeds like their ancestors were the ones who followed really true divine tawatur of the religion of Abraham. This tawatur included pilgrimage to God's House erected by Abraham the patriarch, and hence, pilgrimage is a chance to perform good deeds.

6- In Arabia, many Arab tribes descended from Qahtan, their patriarch and forefather, lived there alongside with the Arab tribes descended from the Ishmaelites, who were progeny of their patriarch and forefather Ishmael, son of Abraham. Historically, some of the progeny of Jacob/Israel, lived in Arabia for some time, and they were known as People of the Book. Those Arabs had no prophets at all between Ishmael and Muhammad. In contrast, the Israelites as People of the Book had many prophets and divine, celestial messages. That is why Arabs were called at the time ''Umiyyeen'', which in Arabic tongue of the Quran is similar to the Jewish/Hebrew term "goyim'', ''gentiles'' or ''the nations'', a term to designate non-Israelites in general or those who received no prophets conveying the divine messages. This was applied to Arabs in Arabia within the centuries between Ishmael and Muhammad. This term Umiyyeen is the antonym of the Quranic term ''People of the Book'' or ''People of the Scripture''. "…And say to those who were given the Scripture, and to the Umiyyeen, "Have you surrendered?" If they have surrendered, then they are guided; but if they turn away, then your duty is to convey. God is Seeing of the servants." (3:20)." Among the People of the Book is he, who, if you entrust him with a heap of gold, he will give it back to you. And among them is he, who, if you entrust him with a single coin, he will not give it back to you, unless you keep after him. That is because they say, "We are under no obligation towards the gentiles (i.e., Umiyyeen)."…" (3:75). Hence, Arabs before the advent of Islam were Umiyyeen/gentiles who wished to have an Arab prophet among their progeny like the Israelites who had many of prophets from Isaac to Jesus. Yet, when Muhammad was sent to them by God, in response to the call and prayer of Abraham, with the last divine message, the Quran, most Arabs disbelieved at the time: "Lest you say, "The Scripture was revealed to two parties before us, and we were unaware of their teachings." Or lest you say, "Had the Scripture been revealed to us, we would have been better guided than they." Clarification has come to you from your Lord, and guidance, and mercy. Who then does greater wrong than he who gives the lie to God's messages, and turns away from them? We will repay those who turn away from Our messages with the worst kind of punishment, because of their turning away." (6:156-157). Muhammad has been commanded in the Quran to follow the religion of Abraham: "Say, "My Lord has guided me to a straight path, an upright religion, the creed of Abraham the Monotheist, who was not a polytheist." Say, "My prayer and my worship, and my life and my death, are devoted to God, the Lord of the Worlds. No associate has He. Thus I am commanded, and I am the first of those who submit." (6:161-163). Pilgrimage is the best opportunity to apply the religion of Abraham.

7- Therefore, the Quran was revealed by God to assert real features and tenets of the religion of Abraham, in terms of faith/belief notions and in terms of behavior that suits real sincere believers in God who perform lots of good deeds: "Those who, from awe of their Lord, are fearful, and those who believe in their Lord's Verses, and those who associate no partners with their Lord, and those who give what they give, while their hearts quake, knowing that to their Lord they will return. It is they who race toward goodness; it is they who will reach it first." (23:57-61). God asserts that people are to vie for good deeds: "To every community is a direction towards which it turns. Therefore, race towards goodness…" (2:148). Thus, instead of animosity and fanaticism between the People of the Book/Scripture and the People of the Quran, each party must vie for more good deeds: "… For each of you We have assigned a law and a method. Had God willed, He could have made you a single nation, but He tests you through what He has given you. So compete in righteousness. To God is your return, all of you; then He will inform you of what you had disputed. " (5:48). Of course, pilgrimage is an ideal occasion to perform many good deeds.

8- Real, truthful tawatur of celestial messages and the religion of Abraham exists alongside with the evil, manipulated, distorted tawatur of devils: the Satanist revelation of misguidance. This is why People of the Book (i.e., Jews + Christians) are divided into three categories/groups as per the Quran; the first group are the true believers: "And when they hear what was revealed to the messenger, you see their eyes overflowing with tears, as they recognize the truth in it. They say, "Our Lord, we have believed, so count us among the witnesses." "And why should we not believe in God, and in the truth that has come to us, and hope that our Lord will include us among the righteous people?" God will reward them for what they say-Gardens beneath which rivers flow, where they will stay forever. Such is the reward of the righteous." (5:83-85). The second and third groups (i.e., the moderate ones who mixed good deeds with bad ones + the vast majority: the unjust immoral disbelieving) are mentioned in this verse: "Had they observed the Torah, and the Gospel, and what was revealed to them from their Lord, they would have consumed amply from above them, and from beneath their feet. Among them is a moderate community, but evil is what many of them are doing." (5:66). The same three-group division applies to People of the Quran; God says the following about the Quran to Muhammad: "What We inspired in you, in the Book, is the Truth, confirming what preceded it. God is Well-Informed of His servants, All-Seeing." (35:31). God says the following about the People of the Quran "Then We passed the Book to those of Our servants whom We chose. Some of them wrong their souls, and some follow a middle course, and some are in the foremost in good deeds by God's leave; that is the greatest blessing." (35:32). Hence, People of the Quran are three groups similar to the People of the Book/Scripture: forerunners in faith/belief and good deeds, moderates who mixed bad deeds with good ones, and a vast majority of sinning wrongdoers. Those sinners who reject and discard the Quran adamantly refuse to use the Quran as a criterion to judge all traditions and tawatur inherited from the forefathers and ancestors. Hence, they exactly imitated Qorayish in its stance against the Quran and in its preferring the tawatur of falsehoods that contradicts the Quran.

9- Thus, God's call to use the Message of God, the Quran, as a criterion to judge traditions was rejected by Qorayish tribesmen who at the time inherited the religion of Abraham in a distorted version. By the way, distortion here does NOT mean complete change or total transformation; rather, it means the existence of falsehoods, lies, and fabrications alongside with truths and facts. Of course, such distortions are typical throughout human history in all eras. Hence, God preserves His last message to humanity, the Quran, intact in its entirety, so as to refute any pretext by people that might justify their lack of belief, and the Quran will remain intact until the end of the world, Doomsday, so as to allow people who seek guidance to return to it in devotion, sincerity, and deep faith in God.

10- For the sake of reform and to plant deeply the roots of reasoning minds of innovation, the Egyptian laws pertaining to the Cairo-based more-than-1000-year-old Al-Azhar religious institution/university stipulate clearly that Azharite teachers/professors undertake the mission to elucidate facts and tenets of Islam. Such laws imply the fact that there are facts and tenets of Islam which are ignored and hidden on purpose by never talking about them and by focusing on falsehoods, lies, and fabrications that accumulated throughout the past centuries. Such lies are made holy and sacred by never allowing anyone to question and refute them using the Quran. When we have exposed, during our residence in Cairo, most Azharite Sufi, Sunnite, and Wahabi falsehoods, by asserting and elucidating Quranic tenets and facts long supplanted by centuries-old falsehoods, we lost our post (as an Assistant Professor) at Al-Azhar University, though our intellectual endeavors have applied laws of Al-Azhar. Sheikhs, high-rank clergymen, professors, and deans of Al-Azhar University have punished us and caused (incited by the KSA authorities) the Mubarak regime to imprison us. Mubarak, his cronies, his corrupt people, especially at Al-Azhar University, are paying the price for it now. We fear that the Egyptian society might pay a heavy price one day for allowing Al-Azhar University to keep and preserve the Wahabi Sunnite religion disguised as Islam to deceive the masses.

Secondly: tawatur of falsehoods is authored by devils in all eras:

1- Because evil tawatur of falsehoods is authored by devils in all eras within the Satanist revelation, and because devils deceive people by mixing falsities with truths and ascribing lies to God's revelation, God has warned all humanity against such devilish tawatur that seem apparently beautified attractive discourses that appeal to the masses and they like it very much: "Likewise, We have assigned for every prophet an enemy-human and jinn devils-inspiring one another with fancy words in order to deceive. But had your Lord willed, they would not have done it. So leave them to their fabrications. So that the hearts of those who do not believe in the Hereafter may incline to it, and be content with it, and that they may perpetrate whatever they perpetrate. "Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?" Those to whom We gave the Book know that it is the truth revealed from your Lord. So do not be of those who doubt. The Word of your Lord has been completed, in truth and justice. There is no changing to His words. He is the Hearer, the Knower. If you were to obey most of those on earth, they would divert you from God's path. They follow nothing but assumptions, and they only conjecture." (6:112-116).

2- Because evil tawatur of falsehoods is authored by devils in all eras within the Satanist revelation, God forewarns us against following the footsteps of Satan who is bent to deceive and misguide human beings by devilish whispers: "…and do not follow the footsteps of Satan. He is to you an open enemy." (2:168). Satan and his devils, allies, and followers (among humans and jinn/devils) spread and propagate forged revelation of falsities that they ascribe to God and to Muhammad to deceive others. Such corrupt tawatur urges immorality, sins, vices, evil actions, and wrongdoing that one are free to commit and one would be absolved by intercessions! Nothing could be further from the truth. Such false notions form the foundation of all earthly, man-made, fabricated religions on earth that encourage ascribing les to God and His religion; God says the following about Satan in the very next verse: "He commands you to do evil and vice, and to say about God what you do not know." (2:169). Such verses address Arabs at the time and all humanity at large in all eras. God commands people to use the Quran to obey God and to judge against the devilish tawatur of falsehoods that contradicts God's Word; but most people discard and ignore the Quran to favor the tawatur of lies and fabrications inherited from and passed on by their ancestors: "And when it is said to them, "Follow what God has revealed," they say, "We will follow what we found our ancestors following." Even if their ancestors understood nothing, and were not guided?" (2:170).

3- Because evil tawatur of falsehoods is authored by devils in all eras within the Satanist revelation, God forewarns people in the Quranic text that the Satanist call and claims are followed by those who desire to be among followers of falsehoods who will suffer eternally in Hell: "And when it is said to them, "Follow what God has revealed," they say, "Rather, we follow what we found our parents devoted to." Even if Satan is calling them to the suffering of the Blaze?" (31:21). In contrast, there are those who follow the real religion of Abraham by submitting only to God: "Whoever submits himself wholly to God, and is a doer of good, has grasped the most trustworthy handle. With God rests the outcome of all events." (31:22).

4- Because evil tawatur of falsehoods is authored by devils in all eras within the Satanist revelation, followers of fabrications adhere to them fanatically and in an extremist manner instead of declaring and applying the fact that the Quran is the sufficient source of guidance: "Does it not suffice them that We revealed to you the Book, which is recited to them? In that is mercy and a reminder for people who believe." (29:51). Hence, they adhere an stick to fabrications and false endless, bottomless narratives to reject the divine celestial message of the Quran: "And when it is said to them, "Come to what God has revealed, and to the Messenger," they say, "Sufficient for us is what we found our forefathers upon." Even if their forefathers knew nothing, and were not guided?" (5:104). Thus, the ignoramuses assume that traditions of falsehoods coming from ancestral tawatur are enough for them and they wonder at those who are refuting and undermining ancestral tawatur; those ignoramuses would say: "We never heard of this in the former faith. This is nothing but a fabrication." (38:7). Hence, the ignorant ones at the lifetime of Muhammad used to describe the Quran as 'fabrication' and adamantly refuse to let go of ancestral traditions. This is typical of the Muhammadans today in the Arab world who reject and abandon the Quran.

5- Because evil tawatur of falsehoods is authored by devils in all eras within the Satanist revelation, and because Satan and his devils accompany every single human generation to deceive and misguide as many persons possible in the same manner and ways, sticking to ancestral traditions of forefathers and refusing God's Word as criterion to judge such traditions is a bad habit repeated within all human eras, leading to the downfall of the vast majority of people when the affluent ones control and dominate a given society and insist that all individuals within such society stick and adhere to ancestral traditions. This is called for as the affluent manipulate such notions to consolidate and maintain their status, wealth, power, authority, and dominance. God says the following about Qorayish: "But they say, "We found our parents on a course, and we are guided in their footsteps."" (43:22). Such is utter by all the unjust domineering ones in all eras and societies: "Likewise, We sent no warner before you to any town, but the wealthy among them said, "We found our parents on a course, and we are following in their footsteps."" (43:23). Likewise, this is uttered by Wahabis in modern corrupt era in the Arab world now and all over the world. Here, we see the miraculous predictions; Wahabi Salafists refuse adamantly refuse to use the Quran as criterion to judge and as source of guidance by insisting on sticking to what they deem as 'what the Umma agreed upon'. It is a historical fact that this so-called Umma (i.e., literally and loosely in Arabic: people of the Sunnite creed within all eras and generations) never agreed on anything or any point in theology or fiqh in all its doctrines and sects; however, the only point the Muhammadans (especially Wahabis now) agree on now is to discard, ignore, and abandon the Quran by favoring to it all tawatur of falsehoods inherited from ancestors within countless books and tomes. Salafists brag of this and of their motto of 'following the Salaf' (i.e., in Arabic, Salaf literally means forefathers or founding fathers). Yet, Wahabi Salafists do not realize that the word Salaf comes always in a negative sense in the Quranic context: God says the following about Moses' Pharaoh and his retinue, cronies, and family: "And when they provoked Our wrath, We took retribution from them, and We drowned them all. Thus We made them a precedent (i.e., Salaf) and an example for the others." (43:55-56). Hence, this is Satan's ways of deceit and misguidance of the present generation, and they are the same ways used by devils to misguide older generations in the past. During the Day of Resurrection God will say the following to the losers in Hell among Adam's progeny: "Did I not covenant with you, O Children of Adam, that you shall not serve the devil? That he is your sworn enemy? And that you shall serve Me? This is a straight path. He has misled a great many multitude of you. Did you not understand? This is Hellfire, which you were promised. Roast in it today, because you persistently disbelieved." (36:60-64). In fact, sadly, those losers followed blindly their errant misguided forefathers without reasoning or logical thinking: "They had found their parents astray, and rushed along I their footsteps" (37:69-70). God says the following about their eternal torment in Hell: "Is this a better hospitality, or the Tree of Bitterness? We made it an ordeal for the unjust. It is a tree that grows from the bottom of Hell. Its fruits are like the devils' heads. They will eat from it, and fill their bellies with it. Then, on top of it, they will have a brew of boiling liquid. Then their return will be to the Blaze." (37:62-68). Does Satan and his devils and obeying them deserve such eternal torment?

6- Because evil tawatur of falsehoods is authored by devils in all eras within the Satanist revelation, Satan and his devils always command their followers, allies, and worshippers to commit vices, sins, immoral acts, and to ascribe falsehoods, lies, and fabrications to God and His religion: "He commands you to do evil and vice, and to say about God what you do not know." (2:169). Because Satan and his devils commands sinning and immorality, when the evil tawatur of fabrications becomes dominant religion over the masses, it turns sins into religious duties kept by the forefathers and ordained by God! "Satan promises you poverty, and urges you to immorality; but God promises you forgiveness from Himself, and grace. God is Embracing and Knowing" (2:268); "And when they commit an indecency, they say, "We found our parents doing this, and God has commanded us to do it." Say, "God does not command indecencies. Are you attributing to God what you do not know?"" (7:28).

7- This what the Qorayish tribesmen's stance was and what used to do within Hajj and Ihram as per devilish tawatur of falsehoods that distorted pilgrimage rituals of the religion of Abraham; because of their favoring such distortions, they rejected the Quranic message.

CHAPTER III: Ownership Is the Basis of Tawatur in Pilgrimage

Introduction:

Satan is the real founder of the false tawatur that contradicts the tawatur of the Truth of the divine, celestial messages conveyed and applied by messengers and prophets and practiced by real believers in all eras. Hence, there is true tawatur and a false one as far as pilgrimage is concerned: the true one of Abraham's religion and he distorted one introduced by many generations and by Qorayish to serve their interests. The root of the distortions introduced by Qorayish tribesmen to rituals of Hajj is the feeling of ownership; they assumed that they ''owned'' the Kaaba. The true sense of ownership, as far as pilgrimage is concerned, is that pilgrims during Ihram shod feel they are owned by God and that they have chosen on their own free will to worship Him alone wholeheartedly within the locational and temporal sanctuaries. Thus, ownership in that sense is the root of tawatur of the Truth related to Ihram, while the false sense of Qorayish owning the Kaaba is the root of tawatur of falsehoods. We are discussing this topic in detail in this CHAPTER.

Firstly: everlasting ownership is the basic instinct in human beings and reason for hardship and unhappiness:

1- The root of the false sense of ownership began when Satan deceived Adam and Eve in the Barsakh Paradise by falsely promising them immortality and everlasting ownership: "But Satan whispered to him. He said, "O Adam, shall I show you the Tree of Immortality, and a kingdom that never decays?"" (20:120). When Adam and Eve descended on earth, their progeny inherited the same desire of everlasting ownership and immortality on earth, and for the sake of owning the earthly possessions of this transient world, children of Adam engage until now in many wars and bloodshed throughout history. The ardent desire of eternal ownership is ingrained in human beings, and enmities because of it are incited by devils: "But Satan caused them to slip from it, and caused them to depart the state they were in. We said, "Go down, some of you enemies of one another. And you will have residence on earth, and enjoyment for a while."" (2:36); "He said, "Fall, some of you enemies to one another. On earth you will have residence and livelihood for a while."" (7:24).

2- All human beings know for sure they are bound to die; if they are reasonable enough, they would realize the futility and absurdity of struggling for owning and getting wealth and possessions that they will leave eventually when they die. Yet, the instinct of greed and the ardent desire to own and amass material things forever makes people forget all about death which is waiting for them eventually. Those evil, greedy persons will feel, upon dying, that their struggles for possessing earthly transient materials and items will end in a big zero; they will take nothing from worldly matters with them into the grave. People tend to disregard preaching and drawing lessons about death during funerals; as devils incite within people the instinct of greed and the ardent desire to own and amass items forever as if they will live eternally on earth. That is why people fight and die for the sake of wealth and power, while forgetting death altogether. God will say this to Hell dwellers during the Day of Resurrection: "…Did you not swear before that there will be no passing away for you?" (14:44). God will rebuke them about how they were deceived by the desire to own and have power eternally on earth while forgetting death, while Hell is their final abode: "And you inhabited the homes of those who wronged themselves, and it became clear to you how We dealt with them, and We cited for you the examples." (14:45). Hence, people fight wars and die for the sake of gold, lands, precious possessions, etc. and after they die, other people would be still infatuated and tempted by such earthly things to die for the sake of owning them; few ones learn the lesson and focus on their future in the Hereafter. This foolish desire to own and amass is manipulated and incited by devils to wreak revenge upon all progeny of Adam by tempting them to commit sins and do evil deeds that pave their way to Hell: imagine a precious stone from the Pharaonic Age that was moved from one hand to the other for tens of centuries; it will remain the same piece of stone, while hundreds of people shed blood to possess and confiscate it. What folly! When will human beings realize all their lifetimes that they are mortals?!

Secondly: ownership instinct is the basis of tawatur of goodness and Truth and tawatur of evil falsehoods:

1- The worst, basest ownership instinct is when a group of people assume they own the Kaaba: God's Sacred House.

2- Ownership of things on earth is temporary to all people: "It is He who made the earth manageable for you, so travel its regions, and eat of His provisions. To Him is the Resurgence." (67:15). Yet, no one (and no country, tribe, group, etc.) is allowed to own the Kaaba: the center of the globe and locational sanctuary of God, owned by Him exclusively.

3- Accordingly, we discern the wisdom behind the fact that Mecca, in its mountainous location, has no sources fir for agriculture, mining, industries, etc. so as not to tempt people to struggle for owning anything there. We understand that from words of Abraham recorded in the Quranic text: ""Our Lord, I have settled some of my offspring in a valley of no vegetation, by Your Sacred House, our Lord, so that they may perform the prayers. So make the hearts of some people incline towards them, and provide them with fruits, that they may be thankful."" (14:37). Hence, it is a sign of God's mercy that this desert place is provided with pilgrims and goods to populate the location of pilgrimage defined by God.

4- Hence, God created a water-well (called Zamzam) that goes on providing water centuries ago until now in Mecca, and He provided it with people who bring all fruits and provisions to this safe haven, especially sacrificial animals. Markets thrive in Mecca centuries ago and until now for the same reason and with God's permission: "You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray." (2:198). Hence, trade is permitted in Mecca, as we deduce from these verses about pilgrimage: "And announce the pilgrimage to humanity. They will come to you on foot, and on every lean beast of transport. They will come from every distant point. That they may witness the benefits for themselves, and celebrate the name of God during the appointed days, for providing them with the animal livestock. So eat from it, and feed the unfortunate poor." (22:27-28); "O you who believe! Do not violate God's sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval…" (5:2).

5- Hence, there is no room for anyone to own things in Mecca and the Sacred House; Zamzam is owned by God and goods and fruits of trade there are consumed there continually by temporary pilgrims all year long; thus, no one would own, hoard, amass, or monopolize goods there forever.

6- Accordingly, no one needs a state or a country that declares its assumed ownership of the Kaaba and thus control pilgrimage and pilgrims; within Islam, what is needed is a foundation specialized in offering services and facilities to pilgrims, ensuring safety of pilgrims, protecting pilgrims, providing for pilgrims, and overseeing security of trade and the process of making acquaintance among people in Mecca all year long during both Hajj and Umrah. Hence, pilgrims are guests of God within God's House, and no one ''owns'' this House. During the state of Ihram, pilgrims are to feel they are owned by God, not by mortals, and this is the basis of the divine tawatur of the Truth conveyed by Abraham and Ishmael and real believers who followed them, as far as pilgrimage is concerned.

7- False devilish tawatur of fabrications and wrong narratives has flourished by Qorayish tribesmen who led other tribes in Mecca; Qorayish controlled the Kaaba exclusively in order to enjoy both security and fruits of trade within winter and summer caravans, while other tribes around them suffered for long durations danger, fear, and hunger: "…Did We not establish for them a Safe Sanctuary, to which are brought all kinds of fruits, as provision from Ourselves? But most of them do not know." (28:57); see the Quranic Chapter 106. Yet, Qorayish did not attribute these bounties to God and He has warned them – and those who follow their footsteps – against loss in this life and in the Last Day: "Have you not seen those who exchanged the blessing of God with blasphemy, and landed their people into the house of perdition? Hell, they will roast in it. What a miserable settlement!" (14:28-29). The Qorayish people in Mecca are made an example in the Quranic text for others to avoid following them and to draw the lesson of never imitating their evildoing and corrupt ways: "And God cites the example of a town that was secure and peaceful, with its livelihood coming to it abundantly from every direction. But then it turned unappreciative of God's blessings, so God made it taste the robe of hunger and fear, because of what they used to craft. A messenger from among them had come to them, but they denounced him, so the punishment seized them in the midst of their wrongdoing." (16:112-113). Of course, the KSA evil rulers never heeded such a lesson; when oil as a bounty of God has been discovered in the land and they grew rich with money and all imported goods, they have disbelieved in God by controlling the Kaaba in a worse way in comparison to the corrupt ways of Qorayish; this is why the Saudi rulers will face perdition and loss in this world (and the next) soon enough, as the KSA is on the verge of collapse now.

8- The KSA royal family members have reached the worst, lowest level of disbelief when they assumed they own Mecca and the Kaaba and they control pilgrims fully, while preventing enemies of the KSA (e.g., Iranian pilgrims) from entering Mecca to perform pilgrimage; this is a gross transgression against God's laws; this is a flagrant violation as well against the religion of Abraham ordained by God: "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all humankind equally, whether residing therein or passing through-and seek to commit sacrilege therein-We will make him taste of a painful punishment. We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate." That they may witness the benefits for themselves, and celebrate the name of God during the appointed days, for providing them with the animal livestock. So eat from it, and feed the unfortunate poor." (22:25-27). Hence, the Saudi royal family members are the worst sinners and immoral unethical people who disobey God by claiming, in deeds and in words, that they own the Kaaba.

9- In contrast to the above, the summit or zenith of piety during the state of Ihram means that real believers during pilgrimage must feel owned totally by God alone within the Sacred month and at the Sacred House; namely, combining the locational and temporal sanctuaries as well as the third and last sanctuary: the pious hearts of pilgrims. The four preordained inevitable aspects of fate that no one chooses, have to be accepted, and no one will be judged for them during the Last Day are as follows: 1) one's location and timing of birth, 2) one's location and timing of death, 3) calamities that befall one during one's lifetime, and 4) sustenance ordained and given to one by God. Real believers deal with those four fates with patience, satisfaction, approval, offering thanks to God, and feeling content with one's share granted to one by God as preordained fate. Away from these four aspects, everyone is absolutely free to pick and choose in this life. One may choose faith or lack of faith, belief or disbelief, righteousness or sinning, good deeds or bad ones, obedience and disobedience, etc. The worst, lowest, basest level of disobedience and defiance of God is to claim and assume ownership of God's House and controlling it fully along with controlling pilgrims; a grave sin committed by Qorayish in the past and by the Saudi authority at present. It is possible that human beings choose, based on absolute liberty, total submission to God alone by applying the state of Ihram during pilgrimage to the fullest degree to obey God's Quranic commands. This application entails choosing on one's own free will to submit to God and to obey Him during pilgrimage rituals and restrictions; a pilgrim's heart must be filled with God's remembrance within the whole duration of Ihram. Hence, this type of God's obedience and spiritual level will make a pilgrim feel like an electron circling the nucleus of an atom: just like circumambulation anticlockwise around the Kaaba, which is located in the center of Planet Earth. This complete devotion of one's own free choice is real piety and elevated, refined feelings as a pilgrim enjoys being owned by God as His guest at His House. This sense of being owned totally by God is the source of applying the tawatur of the Truth in the Quran, without other man-made sources assumed to be important but they are indeed devilish and Satanist narratives or tawatur. In contrast, it is so vicious and wicked for any type of authority to assume owning the Kaaba and controlling pilgrims. Such evil assumed ownership is the source of false, devilish tawatur related to pilgrimage.

Thirdly: the Qorayish tribesmen chose the lowest level of misguidance: the Qorayish false claim of owning God's House:

1- Lines of evidence supporting the fact that Qorayish assumed it owned the Kaaba and reserved the 'right' to control pilgrims include the fact that it prevented Muhammad and early believers, at one point in time, from entering Mecca when they came as pilgrims, and God has forewarned them against His torment: "Yet why should God not torment them, when they are turning others away from the Sacred Mosque, although they are not its allies? Its true allies are the pious ones…" (8:34). In this verse, this is the only one time throughout the Quranic text that the notion of persons being allies to the Kaaba is mentioned. Alliance within other Quranic verses are of two types: 1) to ally oneself, as a believer in the Quran, to God and to perform jihad for justice to please God, and 2) to ally oneself, as a disbeliever in the Quran, to devils, Satan, and Taghut (i.e., false tawatur narratives). Accordingly, to ally oneself to the Kaaba is to ally oneself to God and to His True Religion: the Quran alone. This also means to choose on one's free will to be owned only by God during Ihram and performance of Hajj and Umrah rituals. Hence, those who have chosen to presumptuously assume to 'own' the Kaaba and control pilgrims; those persons (Qorayish tribesmen in the past and the KSA royal family at present) are real enemies of the Kaaba and God and they have allied themselves to Satan. The Qorayish tribe has chosen to step into the path of evildoing until the end, when it committed military aggression against early believers in Yathreb when they immigrated to it after being persecuted and chased out of Mecca. God asserts in the Quran that such aggressors and persecutors have allied themselves to Satan and Taghut: "Those who believe fight in the cause of God, while those who disbelieve fight in the cause of Evil. So fight the allies of the Devil. Surely the strategy of the Devil is weak." (4:76).

2- Because Qorayish has chosen to wrongly assume its ownership of God's House, it has introduced new man-made sharia legislations to pilgrimage, which have nothing to do with God's sharia within the religion of Abraham. Such new man-made sharia legislations introduced by Qorayish have become devilish tawatur passing from one generation to another as 'holy' traditions, never discussed, criticized, or refuted and are much revered and honored, thus forming the basis of an earthly, man-made, fabricated religion that include controlling pilgrims and who would be allowed to enter Mecca and who would be prevented from entering it. when the Quran was revealed 14 centuries ago, it has corrected distortions that took place within the religion of Abraham. Even some Qorayish tribesmen had acknowledged that the Quran is the source of guidance, but they rejected it for fear of losing power, authority, dominance, control, and wealth, as other tribes might rebel or fight against them: "And they say, "If we follow the guidance with you, we will be snatched from our land." Did We not establish for them a Safe Sanctuary, to which are brought all kinds of fruits, as provision from Ourselves? But most of them do not know." (28:57). Because they have dared to assume they owned the Kaaba, the Qorayish tribesmen denied the bounties granted to them by God and rejected the Quran, God's mercy, blessing, and gift to people, as they insisted to stick to the falsehoods and traditions of their forefathers to retain their stature, dominance, and wealth: "Do they not see that We established a Secure Sanctuary, while all around them the people are being carried away? Do they believe in falsehood, and reject the blessing of God?" (29:67).

3- But why did Qorayish choose this the lowest level of misguidance by claiming its ownership of God's House? To what extent have this Qorayish legislation influenced and distorted the religion of Abraham and pilgrimage rituals? Answers are provided in the next CHAPTER.

CHAPTER IV: Tawatur of the Pilgrimage Legislation Universality before Arab Conquests

Firstly: universality of pilgrimage to God's House before Abraham:

1- From the very beginning, universality is linked to the Kaaba and pilgrimage: "The first house established for humankind is the one at Bacca; blessed, and guidance for all people." (5:96). Since all celestial messages include basics of God's religion, especially acts of worship, certainly pilgrimage has been an integral part of all divine messages conveyed via prophets and messengers sent by God to all people.

2- We do not know the names of all prophets and messengers sent by God, as the Quran does not mention all of them: "Some messengers We have already told you about, while some messengers We have not told you about…" (4:164). Yet, we are sure that all ancient people had their own prophets and messengers sent by God: "…There is no community but a warner has passed through it." (35:24); "Say, "This is my way; I invite to God, based on clear knowledge-I and whoever follows me…" (12:108); "We sent no warner to any town, without its affluent ones saying, "We reject what you are sent with."" (34:34). Warners might be those who followed prophets: "Then a man came running from the remotest part of the city. He said, "O my people, follow the messengers." (36:20). Hence, those people knew from their prophets and messengers about the Kaaba and pilgrimage.

3- Humanity at first was many nations and peoples within all parts on Planet Earth (Africa, Asia, Europe, the two Americas, Australia, New Zealand, and myriads of islands within oceans and seas), and within ancient times, the population on earth was small, but all peoples received prophets and messengers from God, as per the Quran, and left monuments and signs of civilizations that show their existence. "…There is no community but a warner has passed through it." (35:24). Hence, all people knew within these ancient times about the Kaaba as God's House.

4- These peoples were at one point in ancient history one nation; linguistic studies prove that there are shared roots, features, and words among all civilizations related to religious heritage; this shows that divine revelations reached everywhere, but devilish tawatur of Satan has distorted religion for human beings in all eras.

5- Human history related to divine messages is divided into two types: 2) those nations destroyed and smitten by God (e.g., some nations inside Egypt, Arabia, and the Levant; peoples of: Aad, Thamood, Moses' Pharaoh, Madian, Noah, etc.), and 2) those nations who were partially, not completely, destroyed, and these are the ones who knew about Mecca, the Kaaba, and pilgrimage. Those surviving peoples knew two types of pilgrimage tawatur: the false, devilish one and the true, divine one.

Secondly: Abraham and the universality of pilgrimage to God's House:

1- During the era of Abraham, human groups and nations got to know one another; it is said that Abraham moved between Iraq, the Levant, Arabia, and Egypt, leaving his progeny here and there. Of course, Abraham did not invent such connections among these nations; they already existed within such ancient cultures without barriers of tongues and frontiers/borders. Within history of prophets, Abraham occupies a prominent phase, especially in relation to the Kaaba and the universality of pilgrimage advocated by him, within an outstanding stage of time.

2- We deduce from the Quran the two main phases of the history of the Kaaba: before and after Abraham. Within the succession of the following two verses, we see that the Kaaba was built before Abraham at one stage, and he rebuilt it and showed its location to people in a later stage: "The first house established for mankind is the one at Bacca; blessed, and guidance for all people. In it are evident signs; the Station of Abraham." (3:96-97). Hence, Mecca was called in the first stage, before Abraham, Bacca, and when Abraham and Ishmael rebuilt it, people knew later on that Mecca is the station of Abraham.

3- Likewise, we deduce that there are two types of tawatur (the divine, true one vs. the devilish one of falsehoods) from this verse: "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate."" (22:26). This means that Abraham moved from the Levant to Arabia to obey God's commands, and God has shown him the location of the Kaaba; Abraham had purified the location as per true, divine tawatur and rebuilt the Kaaba along with Ishmael, while removing all signs of paganism of heathens. This means that the Kaaba was known to people before Abraham; Abraham later on moved around many locations to call and preach to people within the ancient world, or known at the time, to urge people to come to Mecca from near and far places to perform pilgrimage. This is why camels and horses coming from so far within caravans became thin and lean because of long routes of travel: "And announce the pilgrimage to humanity. They will come to you on foot, and on every lean beast of transport. They will come from every distant point." (22:27). The phrase ''from every distant point'' indicates that pilgrimage is universal and Abraham played a major role in propagating this universality.

4- We deduce again from the Quran that true pilgrimage rituals have been distorted by evil, corrupt tawatur, and this is why when Abraham and Ishmael were rebuilding the Kaaba, the implored God to show them real, true rituals, which came to be known as the pilgrimage of the religion of Abraham: "As Abraham raises the foundations of the House, together with Ishmael, "Our Lord, accept it from us, You are the Hearer, the Knower. Our Lord, and make us submissive to You, and from our descendants a community submissive to You. And show us our rituals, and accept our repentance. You are the Acceptor of Repentance, the Merciful." (2:127-128).

5- Again, we deduce again from the Quranic phrase ''That they may witness the benefits for themselves…'' in 22:28 that the Kaaba has become, during the lifetime of Abraham, an international place for people of various races and nations to convene during pilgrimage, who were engaged in trade and mutual exchange of knowledge in all fields.

6- Many factors that led to the universality of pilgrimage during the lifetime of Abraham include the following.

6/1: God has rewarded Abraham for his passing the tests, ordeals, trials, and tribulations by making him an imam (i.e., a teacher, a role-mode, a leader, or a guide) for all people whom he could contact and connect with, as we discern from this verse: "And when his Lord tested Abraham with certain words, and he fulfilled them. He said, "I am making you a leader of humanity." He said, "And my descendants?" He said, "My pledge does not include the wrongdoers."" (2:124). This leadership of Abraham was directly linked to the Kaaba and how both Ishmael and Abraham were responsible at the time to prepare God's House to receive pilgrims from all over the world: "And We made the House a focal point for the people, and a sanctuary. Use the station of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, "Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate."" (2:125). This leadership was earned by Abraham after his struggle and endeavors to preach God's true religion, and how he suffered from his people and his father, as his tribe tried to burn him alive, and how he roamed Iraq, the Levant, Egypt, and Arabia, facing ordeals and tests, especially the hardest one about the divine command to slaughter and sacrifice his only son (at the time) and first born Ishmael. Hence being an imam to all people crowned his lifelong striving for God's sake, especially while calling people to perform pilgrimage and teaching them how to perform its rituals based on true divine tawatur of God, and he spent the rest of his life dedicated to this promotion of the universality of pilgrimage.

6/2: Abraham lived for long years, calling and teaching people about pilgrimage based on the tawatur of Truth, and after his death, all what he taught came to be known as the religion of Abraham. Of course, Abraham remained childless for years, until he begot his first-born son Ishmael, a prophet of God, from Hagar who resided with her son in Mecca. After Abraham returned to Sarah to live with her in the Levant for a while, he returned to his young son in Mecca, Ishmael, to rebuild together the Kaaba. This means that Abraham went to and fro between the Levant and Mecca several times. Growing older, Abraham and Sarah received glad tidings by the angels who told both of them that Sarah will bear Isaac, another prophet of God, in her old age despite being barren for years, and the same glad tidings included the birth of Jacob, a prophet who was the son of Isaac and the grandson of Abraham. This indicates that Abraham lived long enough to see his grandson Jacob: "His wife was standing by, so she laughed. And We gave her good news of Isaac; and after Isaac, Jacob. She said, "Alas for me. Shall I give birth, when I am an old woman, and this, my husband, is an old man? This is truly a strange thing." They said, "Do you marvel at the decree of God? The mercy and blessings of God are upon you, O people of the house. He is Praiseworthy and Glorious."" (11:71-73). We discern that Abraham lived for long years as he had said the following: "Recall that Abraham said, "O my Lord, make this land peaceful, and keep me and my sons from worshiping idols." "My Lord, they have led many people astray. Whoever follows me belongs with me; and whoever disobeys me-You are Forgiving and Merciful. "Our Lord, I have settled some of my offspring in a valley of no vegetation, by Your Sacred House, our Lord, so that they may perform the prayers. So make the hearts of some people incline towards them, and provide them with fruits, that they may be thankful." "Our Lord, You know what we conceal and what we reveal. And nothing is hidden from God, on earth or in the heaven." "Praise be to God, Who has given me, in my old age, Ishmael and Isaac. My Lord is the Hearer of Prayers." "My Lord, make me one who performs the prayer, and from my offspring. Our Lord, accept my supplication."" (14:35-40). Hence, we deduce that Abraham lived enough to see his grandchildren by Ishmael and Isaac, as he implored God to make himself and his progeny from among those who perform prayers all their lives. Hence, some of his progeny are Ishmael and his sons who lived in Mecca and its valley was soon filled with people to populate this location, and Abraham was happy and thankful as God gave him Ishmael and Isaac at his old age.

6/3: Apart from what we know about the immense wealth of Abraham from the Book of Genesis in the Bible, we deduce rom the Quran that he was very rich; when angels took human forms to bring him glad tidings of Isaac and Jacob, Abraham at first (before he knew they were angels) brought to them a roasted beef. This indicates that he had servants, agricultural lands, pastures, animals, etc. despite the fact that he lived away from his first-born son, Ishmael, who was in Mecca. "Our messengers came to Abraham with good news. They said, "Peace." He said, "Peace." Soon after, he came with a roasted calf" (11:69). Within the last stage of his life, Abraham lived happily along with his son, Isaac, and his grandson, Jacob and the progeny of Jacob, and he enjoyed wealth and welfare as divine reward from God for his endeavors for His sake, as we discern from this verse: "And We granted him Isaac and Jacob, and conferred on his descendants the Prophethood and the Book, and gave him his reward in this life; and in the Hereafter he will be among the upright." (29:27). God says the following about the bounty and bliss granted by God and enjoyed by Abraham during his lifetime before he will enter Paradise in the Hereafter: "And We gave him goodness in this world, and in the Hereafter he will be among the righteous." (16:122). Hence, Abraham was an imam/leader for all people at his time; he was a prophet, a patriarch with good sons and grandsons, a wealthy person, and a leader and role-model to others. Abraham lived long years and even saw the progeny of Jacob and that of Ishmael. Of course, chief within this religion of Abraham is the universal pilgrimage to the Kaaba in Mecca by all people, as per 22:27.

Thirdly: the universality of pilgrimage within progeny of Abraham (People of the Book, Arabs, and Qorayish):

1- As we have written above, Abraham lived long enough to witness the beginnings of the forming of nations from his progeny, when he saw his grandchildren in Mecca and in the Levant; Jacob/Israel begot the twelve sons who are founders of the 12 tribes of the Israelites. Joseph brought them to Egypt, where they multiplied and became a strong link between Iraq, the Levant, Egypt, and Arabia, as all of them are progeny and issue of Abraham their great grandfather, and whom all carried the same culture and message: the religion of Abraham. This means that pilgrimage to Mecca became universal that way. God says about the family of Abraham: "…We have given the family of Abraham the Book and wisdom, and We have given them a great kingdom." (4:54).

2- The Red Sea was – and still is – the bridge between Mecca and Upper Egypt; as the Red Sea has witnessed the passage of some Arab tribes into Upper Egypt to reside in it and it was the route of pilgrims as pilgrimage flourished in many eras. Some historical narratives assert that a Coptic/Egyptian engineer was once hired by Qorayish to re-build the Kaaba within the pre-Islamic era. This means that there was strong relations between Meccans, especially Qorayish, and the Egyptian Copts before the advent of Islam. Let us remember that the Egyptian civilization was centered in Upper Egypt at the time, and we tend to believe that the Egyptian worship of the goddess Isis influenced Qorayish who worshipped her in the name of Al-Uzza; see 53:19. We tend to believe that when the Israelites left Egypt, they adopted some Pharaonic religious tenets and passed them to Arabia, especially within Qorayish in later eras. We cite the following evidence to support this theory: the Quran asserts that the Jews used to worship a ''son'' they ascribed to God and whom they named Osir; we see phonetically and linguistically that this name refers to Osiris the god of death worshipped by the Pharaohs. The writings of the Israelites influenced the narratives of the Sunnites; this god is made by the Sunnites as the angel of death, under the name Azrael. Another evidence to assert the Pharaonic influence on the Jewish thought and creeds is that once the Jews passed the Red Sea with Moses into Sinai, they worshipped a golden calf in Moses' absence.

3- Within the north of Arabia, in the Levant, more communications and contact were established between the progeny of Abraham in the Levant and those in Arabia. Between the Levant and Arabia stretched deserts without mountains and with routes did not hinder any connections. Within the south of Arabia, Yemen had contacts within maritime trade with Persia, the Gulf, and the Red Sea. Some Yemenis immigrated to other areas as their Marib Dam collapsed long years before the advent of Islam; some of them went to Yathreb, the Levant, and the Gulf areas, and some of them established the small kingdoms of the Ghassanids in the Levant within borders with the Byzantines, and the Mandhari dynasty (descendants of the Lakhmids) in the Levant also within borders with Persia. The Christian Yemeni tribe named Kalb used to control the route of caravans within the direction toward the Levant. Such contacts and communications helped spread Judaism and Christianity in Yemen itself, and many People of the Book (i.e., Jews + Christians) were located within the south of Arabia, and this influenced the early history of Muslims in the first century A.H.

4- Within the days of Joseph, the Israelites remained and settled in Egypt for long eras, especially within the Nile Delta away from the Red Sea. This was never posed as a barrier to hinder contacts between the Ishmaelites in Mecca and the Israelites in Egypt. We tend to believe that the following is never mentioned in history but mentioned in the Quranic Chapter 28 indirectly: Moses and Aaron moved with the Israelites from Sinai, during the 40 years of wilderness wandering in the desert, toward Mecca to perform pilgrimage, and Qorayish at the time controlled Mecca and pilgrimage. We tend to believe that once in Mecca, Moses and Aaron preached Qorayish to reform pilgrimage rituals by discarding the evil, corrupt tawatur and to follow the divine tawatur of the religion of Abraham, their great grandfather. Of course, Qorayish hauntingly and arrogantly refused and its tribesmen accused Moses and Abraham of being sorcerers who practiced witchcraft/sorcery. The same accusation was leveled by the Qorayish tribesmen to Muhammad, because Qorayish (descendants of the Ishmaelites) wished that a prophet who worked tangible miracles would appear from among them as was the case for centuries within the Israelites their paternal relatives. When Muhammad was sent by God with the Quran, they demanded from him to work a miracle just like Moses, and God has told them in the Quran that they (i.e., Qorayish tribesmen) had denied Moses and Aaron and their preaching after accusing them of being sorcerers: "…It was a mercy from your Lord, that you may warn people who received no warner before you, so that they may take heed. Otherwise, if a calamity befell them as a result of what their hands have perpetrated, they would say, "Our Lord, if only You had sent us a messenger, we would have followed Your revelations, and been among the believers." But when the truth came to them from Us, they said, "If only he was given the like of what was given to Moses." Did they not disbelieve in what was given to Moses in the past? They said, "Two works of magic backing one another." And they said, "We are disbelieving in both."" (28:46-48). Hence, since the underlines pronoun ''they'' refer to Qorayish and its ancestry, this shows that Moses and Aaron had been to Mecca, an stories of their coming there were traditions passing from one generation to another until Muhammad emerged as a Prophet of God.

5- Within the era of the Qorayish hegemony and dominance, Arabia was influenced by strong cultural presence and religious influence of the People of the Book (i.e., Jews + Christians) among the progeny of Abraham, who of course performed pilgrimage as per the tenets of the religion of Abraham their great grandfather, even while retaining some distortions in these rituals. The signs that indicate such a strong presence include the following.

5/1: The Quran divides the inhabitants and dwellers of Arabia into two parts: the People of the Book (i.e., the Quranic term for Jews + Christians) and Arabs (or the goyim, gentiles, or nations i.e., non-Israelites): the Ishmaelites who had no prophets after Ishmael died until Muhammad, the descendant of Ishmael, was sent by God).

5/2: Because People of the Book were distinguished in Arabia, Qorayish (mostly descendants of Ishmael) and the rest of the tribes of the Arabs wished to have a prophet from Arab origin just like the Israelites had many prophets in ancient eras and they asserted that they would be better than the Israelites if this would occur one day. What the Arabs used to say in this respect is recorded in the Quran: "And they swore by God with their solemn oaths, that if a warner came to them, they would be more guided than any other people. Yet when a warner came to them, it only increased them in aversion." (35:42). The reason of this aversion is shown in the very next verse: "Priding themselves on earth, and scheming evil…" (35:43). We tend to believe that their pride and arrogance on earth was because they controlled the Kaaba, pilgrimage, and pilgrims and thus led and reigned over all Arabian tribes.

5/3: Misguidance reigned supreme among most People of the Book outside Arabia at the time; the Roman Catholic Church hid the true gospel and banned it as a false, heretic, apocryphal book, and it imposed the narratives/gospels of Mathew, Luke, etc. as if it were true and called them 'canonical' gospels. In contrast Arabia knew the true gospel revealed to Jesus by God, as followers of Jesus in Arabia at the 7^th century had the true gospel, as we discern from these Quranic verses: "In their footsteps, We sent Jesus son of Mary, fulfilling the Torah that preceded him; and We gave him the Gospel, wherein is guidance and light, and confirming the Torah that preceded him, and guidance and counsel for the righteous. So let the people of the Gospel rule according to what God revealed in it. Those who do not rule according to what God revealed are the sinners." (5:46-47). Likewise, Jews of Arabia had the true Torah, as we discern from these Quranic verses: "We have revealed the Torah, wherein is guidance and light. The submissive prophets ruled the Jews according to it, so did the rabbis and the scholars, as they were required to protect God's Book, and were witnesses to it..." (5:44). God says the following about the Quran as confirming the Gospel and the Torah preceding it: "He sent down to you the Book with the Truth, confirming what came before it; and He sent down the Torah and the Gospel. Aforetime, as guidance for mankind; and He sent down the Criterion…" (3:3-4). The criterion is one name of the many names of the Quran inside the Quranic text. When some of the Israelites demanded that Muhammad would judge within their cases in Arabia, God has told Muhammad the following: "But why do they come to you for judgment, when they have the Torah, in which is God's Law? …" (5:43). This means that the original Torah was in Arabia with the Israelites resigning there at the time.

5/4: We notice that the Quran mentions a lot stories about the ancient Israelites, their prophets, and the People of the Book in general who lived in Arabia at the time, and there are many similarities with the Old Testament in the Bible. We notice that the Quran addresses the People of the Book a lot and calls them to use the Quran as a criterion: "This Quran relates to the Israelites most of what they differ about." (27:76). God praises in the Quran real believers among the People of the Book; see 28:52-55, 3:113-116, 3:199-200, and 17:107-109. God tells believers to compete with People of the Book in acts of righteousness: "… For each of you We have assigned a law and a method. Had God willed, He could have made you a single nation, but He tests you through what He has given you. So compete in righteousness. To God is your return, all of you …" (5:48)

5/5: Within the Quranic discourse addressed to the polytheists among the People of the Book, we discern that many of them had distorted and corrupted the religion of Abraham, as we understand from the first half of the Quranic Chapter Two, 2:40-141, that included verses about pilgrimage. The same goes in the Quranic Chapter Three, as God has defied them in it to use the Torah they had as a judgment tool or criterion and has called them to follow the religion of Abraham and to perform pilgrimage to the Kaaba; see 3:93-100.

5/6: We discern from the Quran that a close relation united the polytheists of Qorayish and some of the Quran-hating disbelievers from among the People of the Book, as both parties conspired and plotted many schemes and intrigues against early believers in the Quran while they were in Mecca and in Yathreb. God has commanded the believers to have patience and to bear with such intrigues and schemes by Qorayish and People of the Book: "You will be tested through your possessions and your persons; and you will hear from those who received the Scripture before you, and from the idol worshipers, much abuse. But if you persevere and lead a righteous life-that indeed is a mark of great determination." (3:186). Leaders of disbelief among the People of the Book used to issue fatwas to Qorayish tribesmen, asserting to them that their corrupt, false tawatur was part of the religion of Abraham, which is better that the new religion conveyed by Muhammad. God has cursed those disbelievers among the People of the Book who dared to utter such falsehood: "Have you not considered those who were given a share of the Book? They believe in Gypt and Taghut, and say of those who disbelieve, "These are better guided on the way than the believers." Those are they whom God has cursed. Whomever God curses, you will find no savior for him." (4:51-52). We have asserted before in our writings that the Quranic term ''Gypt'' (which had not been introduced to Arabic language before the revelation of the Quran) refers to the bad, negative, corrupting influence of the Ancient Egyptian Pharaonic religion on the tenets and creeds of the People of the Book (i.e., Jews + Christians). We know from the Quran that Jews living near the Yathreb city-state led by Muhammad had violated the agreement with Muhammad and the early believers within the siege of Yathreb by the confederates of Mecca, as Jews helped Qorayish against dwellers of Yathreb. Those who breached the agreements were expelled from areas around Yathreb as a punishment. Those Jewish traitors allied themselves more to Qorayish in Mecca. We deduce then that Qorayish allowed these Jews to enter Mecca to perform pilgrimage at the Kaaba, while it prevented Muhammad and early believers from entering into Mecca to perform pilgrimage.

Lastly:

This strong presence of the People of the Book inside Arabia and outside it at the time added to the spread of the universality of pilgrimage in many stages of the history of the religion of Abraham. Qorayish manipulated and made use of this universality to serve its financial purposes and interests within two major trade caravans of winter and summer and its political purposes and interests of maintain hegemony and control of Arab tribes in Arabia. Such interests resulted in Qorayish intentionally distorting the religion of Abraham, especially concerning pilgrimage. Yet, trade also made pilgrimage universal and this brought economic benefits to Qorayish. To maintain such benefits, Qorayish fought and resisted Islam and persecuted Muhammad and early believers and prevented them from entering Mecca to perform pilgrimage (or Hajj). Years later, shortly before Muhammad's death, Qorayish saw that to maintain its political and financial interests and benefits, it had to feign conversion to Islam. Once Muhammad died, it managed to control all Arabs and used them to commit the sin of Arab conquests masterminded by Qorayish to invade the world. These conquests have changed the history of the Middle East and of the world. But what we focus on here in this book is that such conquests hindered the Quranic reform of pilgrimage rituals; devilish, corrupt, false tawatur returned soon enough as far as pilgrimage rituals are concerned, and what has been added to it is to prevent the People of the Book from ever entering Mecca and consequently from performing pilgrimage to the Kaaba. More details are found in the rest of the CHAPTERS of this book.

CHAPTER V: Tawatur and The Qorayish Manipulation of Kaaba in Trade

Firstly: leadership of Qorayish because of the Kaaba:

1- Before the advent of Islam, Qorayish distinguished itself apart from the rest of Arabian tribes by its full control of the Kaaba and pilgrimage to manipulate them to serve its trade and financial interests as well as its political hegemony all over Arabia. Hence, the power, authority, and wealth grew as it dominated other tribes. The Qorayish tribesmen felt arrogant because of their power and affluence and they repelled people away from the righteous path of God, to the extent that God in the Quran has reminded them of ancient nations that were more powerful than Qorayish and the monuments, ruins, and remains of such ancient ones destroyed and smitten by God are there to draw the lesson from the end of arrogant, haughty ones who rejected God's commands and felt so powerful that they defied Him: "Have they not travelled the earth and seen how those before them ended up? They were more powerful than them, and they cultivated the land and developed it more than they developed it, and their messengers came to them with clear signs. God would never wrong them, but they used to wrong themselves." (30:9); "Have they not travelled through the earth, and seen the consequences for those before them? They were stronger than them, and they left more impact on earth. But God seized them for their sins, and they had no defender against God." (40:21); "Have they not journeyed through the land, and seen the outcome for those before them? They were more numerous than they, and had greater power and influence in the land. But what they had achieved availed them nothing." (40:82).

2- Thus, Qorayish had to choose between two options or routes: to return to the religion of Abraham corrected in the Quran, which include the tenet that the Sacred Kaaba Mosque must be open for all people without discrimination, thus Qorayish will be owned by God, or to continue the arrogant claim to 'own' the Kaaba to manipulate pilgrimage to serve the Qorayish interests and purposes, thus ignoring the religion of Abraham and defying God who "Who has fed them against hunger and has secured them against fear." (160:4).

Secondly: Qorayish manipulated the Kaaba within winter and summer trade caravans:

1- By the time Qusay Ibn Kilab conquered Mecca and established the full control by Qorayish of the Kaaba and pilgrimage, the universality of pilgrimage reached its zenith, and this coincided with huge trade relations between East and West; between the eastern bloc of Persia, India, and China and the western bloc of Europe (the Byzantines and Roman Empire). The borders of East and West met within the Levant and Mesopotamia (Syria and Iraq). At the time, struggle and conflict were fierce between the Persians and the Byzantines, a fact that hindered international trade and cultural exchange. Everyone at the ancient world needed another safer route. Camels were trained at the time by men to pass long routes amid deserts. Yemeni tribes immigrated and settled southern of Iraq and the Levant, and because of their experience in maritime routes between Yemen and India and beyond and their knowledge of desert routes in Arabia, the chosen alternative trade route was that Yemeni ships would carry goods and cargoes of eastern trade of India and China to Yemen and then camels would carry these goods and cargoes through the desert into the Levant, controlled by the byzantine, and then into Europe. The same camel caravans of Yemenis would carry goods and cargoes of Europe from the Levant through the desert again to Yemen, where Yemeni ships would carry them to India and China. Thus, trade caravans would avoid unsafe old-trodden routes in the unsettled regions of ongoing war between the Persians and the Byzantines. Yet, the only nuisance of desert trade routes of Arabia was some Arab tribes specialized in raiding and attacking those caravans seeking to loot their goods. To solve such problem and to avoid this danger, pilgrimage was manipulated by Qorayish. Since all Arabian tribes, the marauding ones and the rest, sanctify the Kaaba and perform pilgrimage to worship at it, they can be influenced, by Qorayish, to protect trade caravans. This entailed that Qorayish would have its shares from trade caravans; Qorayish used to buy goods carried to Mecca by Yemenis, and Qorayish would sent such goods within its own trade caravans of camels to the Levant, and the same Qorayish caravans would carry European goods from the Levant to Yemen to sell it there so that Yemenis sell them to the East countries. Such dual caravan journeys were called winter and summer journeys, protected against raids by the powerful Qorayish, who controlled all tribes at the time.

2- Qorayish protected its winter and summer journeys by writing agreements with desert-Arabs and all tribes to protect these caravans, in return for Qorayish allowing each tribe to put its pagan idols within the Sacred Kaaba Mosque to allow their deities to get part of the sanctity ascribed to the Kaaba. Qorayish was to protect these idols of the tribes provided that all tribes cooperate to protect its annual two caravans in winter and summer. Those tribes were allowed to raid and fight one another, but no one would dare to attack Qorayish and its trade caravans. Such trade was confiscated by Qorayish tribesmen alone as a shareholders who get profits as per their share in the trade. Within the profits margin, Qorayish would hold markets in Mecca to sell some of the goods of the East and Europe to pilgrims.

3- Thus, Qorayish manipulated the Kaaba to protect its international trade and made use of pilgrimage to gain more profits by forcing pilgrims to buy food and clothes from markets of Mecca, as if this were parts of pilgrimage rituals! Consequently, Qorayish intentionally distorted the religion of Abraham and introduced paganism to the Sacred Kaaba Mosque after Abraham purified the sanctuary at the Kaaba. Paganism was embodied by idols as well as circumambulation in the nude! Qorayish forced male and female pilgrims to choose either to buy supposed Ihram clothes from Meccan markets or to circle the Kaaba stark naked! Pilgrims were forced also to buy food exclusively Meccan markets. This nudity circling of course led to encouraging sexual immorality and prostitution. Another distortion was to build a monument (a pillar) dedicated to Satan, under the alleged act of stoning it with pebbles as part of Hajj rituals. More details on that point will be mentioned later on in this book.

4- Qorayish deemed its distortions of the pilgrimage rituals and the religion of Abraham as taking care of pilgrims and maintaining the Kaaba, especially that they sell food to the pilgrims and organize watering of them from the Zamzam well. God has refuted their claims as real care and maintenance of the Kaaba and any other mosques should be by faithful belief and good, pious deeds: "It is not for the polytheists to maintain God's houses of worship while professing their disbelief. These-their works are in vain, and in the Hell-Fire they will abide. The only people who really maintain God's houses of worship are those who really believe in God and the Last Day, and pray regularly, and practice regular charity, and fear none but God. These are most likely to be guided. Do you consider giving water to pilgrims and maintaining the Sacred Mosque the same as believing in God and the Last Day and striving in God's path? They are not equal in God's sight. God does not guide the unjust people. Those who believe, and immigrate, and strive in God's path with their possessions and their persons, are of a higher rank with God. These are the winners. Their Lord announces to them good news of mercy from Him, and acceptance, and gardens wherein they will have lasting bliss. Abiding therein forever. With God is a great reward." (9:17-22).

Thirdly: a brief overview of how Qorayish fought Islam to go on manipulating the Kaaba:

1- When the last celestial message from God was revealed to Muhammad to convey it to people, its main aim has been to correct the religion of Abraham distorted by people before the advent of Islam. Among these corrections are 1) the fact that the Kaaba is God's House for all people to visit and worship within pilgrimage rituals, 2) to ban and prohibit trading with religious tenets, and 3) the absurdity and futility of worshipping, sanctifying, and deifying mortals and things. Qorayish saw that Islam poses a veritable danger threatening its high-stature, authority, power, and wealth; it had to persecute Muhammad and the early believers until they were driven out of Mecca and sought safety by immigrating to Yathreb. Thus, the arrogant, haughty Qorayish felt insulted that its stature was shaken by the fact that Muhammad and the early believers fled its clutches. Losing its stature meant by default to lose tribal protection of its trade caravans, especially that tribes ridiculed Qorayish because it let go of Muhammad and his group to refute, undermine, asperse, and vilify pagan idol worship; Qorayish was bent on attacking Yathreb with military troops in an attempt to annihilate early Muslims. At first, believers of Yathreb were commanded not to defend themselves against such acts of aggression. Later on, self-defense fighting has been permitted in the Quran. Qorayish was surprised to see Muslim troops attacking its supposedly protected caravans. Such attack indicated that money and possessions of Meccan believers who immigrated to Yathreb were confiscated, sold, and had become part of the capital money of the Qorayish trade caravan. Believers in Yathreb had the right to retrieve their confiscated money. The battle of Badr ensued. Arabs of all tribes were indeed surprised to know that the Muslim military troops had defeated that of Qorayish. The Meccans were bent on taking revenge; Qorayish defeated the Muslim troops, and Qorayish took a step further as it insisted to eradicate all Muslims in Yathreb to gain back its awe, stature, and prominence among Arabian tribes. The troops of Qorayish sieged Yathreb within the battle of the confederates, but the Meccans were defeated, and the image of Qorayish was tarnished and shaken yet again, resulting in the fact that Arabs in all tribes reassessed the whole situation within a new angle.

2- The Quranic message addresses the minds and hearts, and long before wars between Muhammad and Qorayish, Arabs admired the eloquence and unique language of the Quran, while being convinced by its words gradually, until they converted to Islam in groups and throngs. Of course, the Quran created a certain awareness among the Arabs; it became apparent that 1) it was silly to worship idols and dead people, 2) it was a bad thing that Qorayish distorted the religion of Abraham by its monopoly of the control of Mecca and the Kaaba, God's House made for all people, and 3) it was Qorayish who manipulated all tribes to protect its trade caravans. Thus, tribes converted to Islam willingly after being convinced that the Quran is the Truth. The awe and stature of Qorayish was violently shaken before their eyes with the Muslims in Yathreb had defeated Qorayish in their self-defensive wars to deter an stop the Meccan aggression led by Qorayish. Victorious early believers gained more terrain and strength within the peaceful call of the Quran to believe in God alone with no other deities beside Him. As more tribes converted to Islam, they realized they do not have to protect trade caravans of Qorayish for free anymore; even Qorayish cannot fight against all tribes together, as followers of the new religion defeated them many times. Arabs no longer care about idols stationed around the Kaaba. The tribes realized that they may attack and raid caravans of Qorayish to avenged their being duped, deceived, and tricked by Qorayish for years, and they were encouraged to think of that as the Meccan troops were defeated in the battle of Badr by the Muslims.

3- Thus, Qorayish felt cornered in Mecca as it lost all its allies and felt that its trade, power, authority, stature, and wealth were threatened if it adamantly adhered to its enmity against Islam, which spread more with the passage of time. Qorayish had to convert to Islam, ostentatiously and overtly at least, to preserve its wealth and control of the Kaaba and pilgrimage and to regain its stature.

4- Of course, Qorayish did not surrender easily to Muhammad after they let him back into Mecca, entering it with all believers from Yathreb within peaceful victory as the Meccan welcomed him without bloodshed; extremist fanatics of Qorayish who feigned being new converts to Islam tried to regain full control of the Kaaba and breached agreements made with Muhammad and the early believers. The Quranic Chapter Nine was revealed at the time, warning the aggressors and giving them a chance to repent and stop their aggression and violation within the four sacred months of pilgrimage. When this period ended, Muslims has been commanded to engage into self-defense fighting to deter the extremists among the Meccan people against breaching agreements ever again so that the Kaaba will remain God's House available to all people as a safe haven.

5- Leaders of Qorayish waited for a short while until Muhammad's death, and the Umayyads (among the Qorayish leaders of disbelief months before Muhammad's death who feigned conversion to Islam after long years of animosity toward it) allied themselves to the immigrants who remained in Yathreb. Within the era of the four pre-Umayyad caliphs, the Qorayish leaders controlled all political life in both Mecca and Yathreb. They marginalized the Supporters (i.e., dwellers of Yathreb who supported Muhammad and the immigrants), and they unified all Arabs under one goal: to conquer the neighboring regions to form an Arab empire. Of course, the conquerors used the banner of Islam as a unifying force to justify their aggressions, committed against neighboring regions, that have contradicted the Quran. Not only did Qorayish manipulated the name of Islam to form an empire by conquering the Levant, Iraq, Persia, India, Egypt, North Africa, Iberian peninsula, thus engaging into ongoing wars against the Byzantines and the Romans, but also to re-control the Kaaba and pilgrimage. This has been detrimental to many nations, and this heinous crime called Arab conquests has distorted Islam and twisted meanings of the Quran until now by the narratives that later on formed the fabricated, man-made, earthly religions of the Muhammadans (i.e., the Sufis, Shiites, and Sunnites). Before the advent of Islam, Qorayish distinguished itself apart from other Ishmaelite Arab tribes by the claim they ''owned'' the Kaaba. After Muhammad's death, such distinguishing apart from the rest of Arabia and the rest of the conquered nations increased by claiming to ''own'' the Kaaba, by bragging of the fact that Muhammad, the Seal of Prophets as per the Quran, was a Meccan man from Qorayish, and by controlling the pilgrimage and the caliphate and using them for political reasons and material gains. Hence, the Qorayish tribe went on with the trading of religion in return for money, stature, and worldly possessions. Shame on this tribe!

6- Within such wars, conquests, civil wars, internecine strife, struggle for loot, bloodshed, etc., there was no time to focus on one of the main aims of the Quranic revelation: to correct the religion of Abraham after its being distorted, especially within the true pilgrimage rituals. Of course, stone idols were removed from the Sacred Kaaba Mosque, as it was ridiculous to worship them any longer, but the four pre-Umayyad caliphs were too busy committing bloodshed, engaging into military conquests and civil wars, and hoarding spoils and wealth to correct and reform the rest of pilgrimage rituals. This resulted later on, within the Umayyad Era, in the return of pagan rituals of the pre-Islamic era such as specifying a certain dress-code for pilgrims entering the state of ihram, throwing pebbles at a pillar dedicated to remember Satan under the pretext of punishing or 'burning' Satan, and encouraging sexually immoral behavior. Such distortions had to be protected by authoring and writing down hadiths and narratives to assert them during the Abbasid Era, the era that witnessed the formal formation of the full-fledged three earthly, man-made, fabricated religions of the Muhammadans (the Sufi, Shiite, and Sunnite creeds) which are still dominant today and have long ago replaced Islam.

Fourthly: how Qorayish denied the Quran to go on controlling the Kaaba:

The Qorayish tribesmen believed that the Quran is the real guidance from God, but they told Muhammad that this guidance will make Arab tribes fight them and threaten their trade: "And they say, "If we follow the guidance with you, we will be snatched from our land."…" (28:57). This means that they rejected the Quran for economic reasons and so that they never lose their stature and wealth: "Is it this discourse that you take so lightly? And you make it your livelihood to deny it?" (56:81-82). Hence, they haughtily, unjustly, and arrogantly rejected the Quranic Truth, and their accusations leveled at Muhammad used to sadden him, and God has told him the following: "We know that what they say grieves you. It is not you they reject, but it is God's revelations that the wicked deny." (6:33).

Fifthly: how Qorayish arrogantly denied the Quran to go on owning the Kaaba:

1- The Qorayish control over the Kaaba made them assume they own it; hence, they arrogantly and tyrannically rejected and denied the Quran, despite the fact that they have sworn to follow an Arab prophet if God would send them one: "And they swore by God with their solemn oaths, that if a warner came to them, they would be more guided than any other people. Yet when a warner came to them, it only increased them in aversion. Priding themselves on earth…" (35:42-43). Hence, they were too proud to follow Muhammad as they will thus lose their stature among all Arabian tribes and lose their international trade. This was why they were keen on going on giving the impression that they own the Kaaba as they control Hajj.

2- Some of the Israelites at the time believed in the Quran, whereas leaders of Qorayish were still adamant in their disbelief, pride, arrogance, and haughtiness: "Say, "Have you considered? What if it is from God and you disbelieve in it? A witness from the Children of Israel testified to its like, and has believed, while you turned arrogant…" (46:10). Some People of the Book believed in the Quran as it endorsed things mentioned in their scriptures, which told them about Muhammad as well and about the basics of legislations conveyed by previous prophets: "He prescribed for you the same religion He enjoined upon Noah, and what We inspired to you, and what We enjoined upon Abraham, and Moses, and Jesus: "You shall uphold the religion, and be not divided therein." As for the polytheists, what you call them to is outrageous to them…" (42:13).

3- The Qorayish arrogance drove the tribesmen in Mecca to prevent Muhammad and the early believers from performing Hajj: "It is they who disbelieved, and barred you from the Sacred Mosque, and prevented the offering from reaching its destination. Were it not for faithful men and faithful women, whom you did not know, you were about to hurt them, and became guilty of an unintentional crime. Thus God admits into His mercy whomever He wills. Had they dispersed, We would have punished those who disbelieved among them with a painful penalty. Those who disbelieved filled their hearts with rage-the rage of the days of ignorance…" (48:25-26).

4- This Qorayish arrogance drove the haughty, defiant, and jealous tribesmen to demand from Muhammad to make them see angels and see God Himself: "Those who do not expect to meet Us say, "If only the angels were sent down to us, or we could see our Lord." They have grown arrogant within themselves, and have become excessively defiant." (25:21).

5- God says the following about the fate of the Qorayish disbelievers within the Last Day as they rejected the Quran out of pride though they know it endorses previous divine messages, and how followers of Qorayish will blame its leaders in Hell: "Those who disbelieve say, "We will never believe in this Quran, nor in what came before it." If you could only see the wrongdoers, captive before their Lord, throwing back allegations at one another. Those who were oppressed will say to those who were arrogant, "Were it not for you, we would have been believers." Those who were arrogant will say to those who were oppressed, "Was it us who turned you away from guidance when it came to you? No indeed, you yourselves were sinful." And those who were oppressed will say to those who were arrogant, "It was your scheming by night and day; as you instructed us to reject God, and to set up rivals to Him." They will hide their remorse when they see the retribution. We will put yokes around the necks of those who disbelieved. Will they be repaid for anything other than what they used to do?" (34:31-33). God will tell them when they enter Hell how they rejected the Quran in arrogance and they used to mock in in their gatherings: "My Verses were recited to you, but you turned back on your heels. Arrogant towards it-talked nonsense about it-disregarded it." (23:66-67). Such arrogance and ridicule brought to them eternal humiliation and torment in Hell: "On the Day when the faithless will be paraded before the Hell-Fire: "You have squandered your good in your worldly life, and you took pleasure in them. So today you are being repaid with the torment of shame, because of your unjust arrogance on earth, and because you used to sin."" (46:20).

6- Leaders/imams of misguidance were more proud and arrogant that the rest of Qorayish who bought distracting discourses to make people move away from the Quran, which was mocked by them: "Among the people is he who trades in distracting tales; intending, without knowledge, to lead away from God's way, and to make a mockery of it. These will have a humiliating punishment. And when Our Verses are recited to him, he turns away in pride, as though he did not hear them, as though there is deafness in his ears. So inform him of a painful punishment." (31:6-7). This type of Quran deniers exist in all eras and God describes them as sinful liars: "These are God's Verses which We recite to you in truth. In which message, after God and His revelations, will they believe? Woe to every sinful liar. Who hears God's revelations being recited to him, yet he persists arrogantly, as though he did not hear them. Announce to him a painful punishment. And when he learns something of Our revelations, he takes them in mockery. For such there is a shameful punishment." (45:6-9). Terrorist Salafists, terrorist MB group, and other Wahabis of today are the ones who follow the footsteps of Qorayish, especially in arguing to attempt to refute and undermine the Quran: "And among the people is he who argues about God without knowledge, or guidance, or an enlightening scripture. Turning aside in contempt, to lead away from the path of God. He will have humiliation in this world, and on the Day of Resurrection We will make him taste the agony of burning. That is for what your hands have advanced, and because God is not unjust to the servants." (22:8-10). Arrogance of deniers of the Quran is asserted in the phrase: "…turning aside in contempt…".

7- Some Arabs of Qorayish used to admire immensely the eloquence and style of the Quranic text, but soon they would return to their usual arrogance and would accuse the Quran of being sorcery. God has warned such deniers of the Quran because of their haughtiness and pride: "Leave Me to him whom I created alone. And gave him vast wealth. And children as witnesses. And smoothed things for him. Then he wants Me to add yet more! By no means! He was stubborn towards Our revelations. I will exhaust him increasingly. He thought and analyzed. May he perish, how he analyzed. Again: May he perish, how he analyzed. Then he looked. Then he frowned and whined. Then he turned back and was proud. And said, "This is nothing but sorcery from the past. This is nothing but the word of a mortal." I will roast him in Saqar." (74:11-26).

8- Arrogance and haughtiness of Qorayish went on for centuries; when it unified all Arabs in Arabia under the banner of Arab conquests to form an Arab Empire within many caliphates: the pre-Umayyads four caliphs, the Umayyads, the Abbasids, the Fatimids, etc. This arrogance is reflected until now within many narratives of the so-called hadiths, such as (… Rulers and imams must be from Qorayish alone …). Another sign of the Qorayish arrogance that persisted within the eras of the Umayyads and the Abbasids was sanctification of Qorayish as a tribe controlling Kaaba and leadership, to the extent that many ambitious adventurers who sought the throne of the caliphate claimed falsely to others that their ancestors are Meccans from Qorayish.

9- This Qorayish arrogance and haughtiness expressed themselves more within endeavors to repel people from the Kaaba and Islam, God's religion. More details on that subject will be tackled in the very next CHAPTER.

CHAPTER VI: Qorayish Repelled People from the Kaaba and God's Religion

Firstly: concept of repelling people from God's religion and the Kaaba: between Islam and disbelief:

1- Qorayish prevented Muhammad and the early believers from entering Mecca to perform Hajj to defend its assumed ownership of the Kaaba and its control of pilgrimage; this was also an act of defiance against God and the Quran, as the Quran asserts that the Kaaba is God's House for all people alike and as the Quran refutes pagan idols that were used by Qorayish to protect its trade caravans. This was why Qorayish did its best to repel people from both the Kaaba and Islam: God's religion. Hence, Qorayish knew that the Quran is God's path of guidance but it insisted to repel others from this Path: "Those who disbelieve, and hinder from the path of God, and oppose the Messenger after guidance has become clear to them-they will not hurt God in the least, but He will nullify their good deeds" (47:32). God has warned Qorayish tribesmen against wasting their good deeds that they have performed in the past: "Those who disbelieve and repel from the path of God-He nullifies their good works." (47:1). God has warned Qorayish tribesmen against repelling people away from His House: "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all mankind equally, whether residing therein or passing through-and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25).

2- We have mentioned before that the Quranic term ''people'' indicates all people in all eras, and it is used in the Quranic legislations of pilgrimage to indicate that visiting the Kaaba is for all people regardless of their faiths as long as they are peaceful, non-violent persons. God prohibits that aggressive warriors and fighters get near the Kaaba, as God has said to the peaceful ones in terms of their behavior: "O you who believe! The polytheists are polluted, so let them not approach the Sacred Mosque after this year of theirs. And if you fear poverty, God will enrich you from His grace, if He wills. God is Aware and Wise." (9:28). In this verse, the Quranic term ''polytheists'' refers to violent aggressive murdering ones, not to polytheists in terms of faiths and beliefs, judged by God alone during the Last Day, as we have explained before. Thus, we cannot possibly declare one another as 'infidels' and coerce one another in religious matters by inquisitions, compulsions, driving away innocent ones from their homes, engaging into wars to fight against them, and other types of persecutions. Persecution types include to repel others from God's religion or path (i.e., the Quran) and away from God's House unjustly, which is made for all people equally.

3- Peaceful persons who believe in religious freedom for themselves and all others are NOT committing the grave sin/crime of repelling people from God's path/religion, even if those peaceful persons are atheists, or non-violent polytheists believe in deified mortals and things beside God, or believers in any set of ideas or creeds of any type. What matters most is to respect religious freedom of others: this is first meaning of real Islam in terms of peaceful demeanor regardless of types of beliefs or lack of them. The second meaning of real Islam in terms of faith/belief is submission to God alone without partners, associates, or other dead or alive deified beings: "Say, "My prayer and my worship, and my life and my death, are devoted to God, the Lord of the Worlds." (6:162). This second meaning is judged only by God in the hereafter and no mortal is to meddle or interfere in that belief by compulsion or coercion of others. Hence, in terms of demeanor, Islam is peaceful behavior, and people are allowed to judge if a person is peaceful or not and had the right to stop the violent, aggressive ones in the name of the law to protect human rights.

4- Repelling people from God's religion is extremis behavior by forcing others to disbelieve; those coercers not only disbelieve in the Quran, but also practiced the bad habit of compulsion in matters of religion, a worst crime/sin never forgivable if the criminal dies without repentance: "Those who disbelieve and repel from God's path have gone far astray. Those who disbelieve and transgress; God is not about to forgive them, nor will He guide them to any path. Except to the path of Hell, where they will dwell forever. And that is easy for God." (4:167-169).

5- Types of repelling others from God's religion vary indeed; the least-harmful ones (in terms of real, physical harm) is to peacefully propagate certain ideas by any means to make people discard the Quran. as long as such ones call for their ideas peacefully, no one is to stop them as they practice freedom of thought and religion. Yet, their punishment is by God in the Hereafter if they die without repentance. Hence, verbal repelling from the Quran by preaching an earthly, man-made religions (e.g., the Sunnite, Wahabi, Shiite, and Sufi religions) is not punishable on earth by anyone. The worst type of repelling is to force, fight, coerce, and terrorize others to follow a certain set of beliefs. In the Quranic text, this sin is called ''persecution'' or ''fitna'' in Arabic. Such people who do so are aggressors and criminals whom peaceful ones cannot marry, as per this verse: "Do not marry female polytheists, unless they have believed. A believing woman is better than a polytheistic one, even if you like her. And do not marry male polytheists, unless they have believed. A believing man is better than a polytheistic one, even if you like him…" (2:221); in this verse, ''believing'' means peaceful, non-violent ones, and "polytheists" means aggressive, violent, terrorist, warring ones, 2:221 does not talk about different faiths, denominations, or doctrines at all. Intermarriages between persons who have different faiths is OK as long as those persons are civilized, respect religious freedom, and are peaceful, non-violent ones. Those who repel others from God's path, the Quran, by practicing the bad habit of compulsion in religion are aggressors whom one cannot marry. Yet, we deal with such people fairly and kindly if they do not commit violence or incited aggression, for instance, by driving others out of their homes: "As for those who have not fought against you for your religion, nor expelled you from your homes, God does not prohibit you from dealing with them kindly and equitably. God loves the equitable." (60:8).

6- God prohibits believers to ally themselves to such aggressors who persecute believers because of religion; such aggressive polytheists should not be helped financially, verbally, or by any other means: "But God prohibits you from allying yourselves to those who fought against you over your religion, and expelled you from your homes, and aided in your expulsion. Whoever takes them for friends-these are the wrongdoers." (60:9). Alliance here in times of war is treason; a real peaceful believer should cut all relations and sever all ties with aggressive polytheists. That was why a believing spouse had to immigrate and leave the aggressive spouse who persecute others in matters of religion: "O you who believe! When believing women come to you emigrating, test them. God is Aware of their faith. And if you find them to be faithful, do not send them back to the unbelievers. They are not lawful for them, nor are they lawful for them. But give them what they have spent. You are not at fault if you marry them, provided you give them their compensation. And do not hold on to ties with unbelieving women, but demand what you have spent, and let them demand what they have spent. This is the rule of God; He rules among you. God is Knowing and Wise." (60:10).

Secondly: combining repelling people from both the Kaaba and God's religion:

1- To repel others from God's path, the Quran, includes repelling from the Kaaba, God's House, as the Quran is the last divine, celestial message from God to all human beings, and this message corrects distortions that occurred to the religion of Abraham in previous eras. Part of such reform is to correct pilgrimage rituals. God's House is for all people equally and freely; it was and is a distortion to think the Kaaba is owned by a certain group of people; this is akin to repelling people from both the Kaaba and the Quran, as Quranic teachings are discarded in that case as well. Thus, both types of repelling are intertwines and overlapping in that case; Hell is the eternal residence of those who die without repentance from this grave sin of repelling.

2- Both types of repelling were practiced by Qorayish: "They ask you about fighting during the sacred month. Say, "Fighting during it is deplorable; but to bar others from God's path, and to disbelieve in Him, and to prevent access to the Holy Mosque, and to expel its people from it, are more deplorable with God. And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can…" (2:217). We see clearly here in 2:217 that Qorayish practiced all types of aggressive actions and fought early believers to force them to reconvert to ancestral distorted religious traditions. This is religious persecution, or ''fitna'' in Quranic terminology. The Wahabi Salafists follow now the footsteps of Qorayish in repelling people from both the Quran and the Kaaba, and these verses apply to them as well: "Other messengers before you were rejected, but they endured rejection and persecution until Our help came to them. There can be no change to God's words. News of the messengers has already reached you. If you find their rejection hard to bear, then if you can, seek a tunnel into the earth, or a stairway into the heaven, and bring them a sign. Had God willed, He could have gathered them to guidance. So do not be of the ignorant. Only those who listen will respond. As for the dead, God will resurrect them; then to Him they will be returned." (6:34-36)

Thirdly: Qorayish allied itself with misguided People of the Book to repel people from God's religion:

1- To protect its trade and financial interests, and to increase its wealth, Qorayish allowed some People of the Book to perform pilgrimage while preventing Muhammad and the early believers from entering Mecca to perform pilgrimage, as we have mentioned above. Qorayish made pacts with the Arabian Christian tribes, especially Kalb, that controlled trade routes to the Levant and other pacts with clergymen among Arab Jews and Christians who hated Islam inside Arabia, as per the Quran. all of these parties gathered their efforts and money to repel people from the Quran, and God has warned them in the Quran: "Say, "O People of the Scripture, why do you hinder from God's path those who believe, seeking to distort it, even though you are witnesses? God is not unaware of what you do."" (3:99).

2- The Qorayish tribesmen's attempts to repel people away from the Quran they hated were unsuccessful, as the Quranic message spread in spite of their scheming: "They want to extinguish God's Light with their mouths; but God will complete His Light, even though the disbelievers dislike it. It is He who sent His messenger with the guidance and the true religion, to make it prevail over all religions, even though the polytheists dislike it." (61:8-9). The allies of Qorayish among the Quran-hating People of the Book in Arabia did their best to repel people from the Quran but they failed, as we discern from the following verses: "They want to extinguish God's light with their mouths, but God refuses except to complete His light, even though the disbelievers dislike it. It is He who sent His messenger with the guidance and the religion of truth, in order to make it prevail over all religions, even though the polytheists dislike it." (9:32-33). God asserts in the very next verse that clergymen among People of the Book trade in distorted religions to deceive people and repel them away from God's Path: "O you who believe! Many of the rabbis and priests consume people's wealth illicitly, and hinder from God's path…" (9:34).

Fourthly: using money to repel people from God's religion:

1- The Quranic verse 9:34 reminds us to talk about using money to repel people from God's path/religion: the Quran itself.

2- In fact, using money to repel people from God's religion is and old habit that goes on until now and will go on in the future. This sin was committed by Qorayish and other Quran-hating Arabs, and it has been going on after the era of Qorayish; money plays a pivotal role in repelling others away from God's Path and to manipulate and distort religious notions to gain more money. It is a fact known to the world that the evil, cursed KSA, which claims to 'own' the Kaaba, as it fully controls pilgrimage and pilgrims, has spent more than 50 billion $ to spread Wahabism (disguised as if it were Islam) worldwide, despite the existence of very poor Arabian citizens whose money and rights are confiscated by the Saudi authority. The KSA spread Wahabi extremism, bigotry, and fanaticism even among the West countries, which adopt secular ruling systems and never spend a quarter of a dollar to proselytize Christianity, even churches in the West that proselytize spend billions on charity works, education, humanitarian aid worldwide. In contrast, the KSA is the axis of evil in the globe, following the steps of Qorayish by spending billions to repel others from the Quran by spreading Middle-Ages Wahabi culture of terrorism and fanaticism worldwide.

3- The evil scheming of Qorayish to repel other from God's House and God's Path entailed spending money: "Yet why should God not punish them, when they are turning others away from the Sacred Mosque, although they are not its allies? Its rightful allies are the pious; but most of them do not know." (8:34); "Those who disbelieve spend their wealth to repel from God's path. They will spend it, then it will become a source of sorrow for them, and then they will be defeated. Those who disbelieve will be herded into Hell." (8:36).

4- God has commanded the People of the Book not to trade in religion and discard God's verses in return for money, but most of them disobeyed God: "God received a pledge from those who were given the Scripture: "You shall proclaim it to the people, and not conceal it." But they disregarded it behind their backs, and exchanged it for a small price. What a miserable exchange they made." (3:187); "Do you not know that to God belongs the kingdom of the heavens and the earth? He punishes whom He wills, and He forgives whom He wills. And God is Capable of everything. O messenger! Do not let those who are quick to disbelief grieve you-from among those who say with their mouths, "We believe," but their hearts do not believe; and from among the Jews-listeners to lies, listeners to other people who did not come to you. They distort words from their places, and they say, "If you are given this, accept it; but if you are not given it, beware." Whomever God has willed to divert, you have nothing for him from God. Those are they whose hearts God does not intend to purify. For them is disgrace in this world, and for them is a great punishment in the Hereafter. Listeners to falsehoods, eaters of illicit earnings. If they come to you, judge between them, or turn away from them. If you turn away from them, they will not harm you in the least. But if you judge, judge between them equitably. God loves the equitable. But why do they come to you for judgment, when they have the Torah, in which is God's Law? Yet they turn away after that. These are not believers. We have revealed the Torah, wherein is guidance and light. The submissive prophets ruled the Jews according to it, so did the rabbis and the scholars, as they were required to protect God's Book, and were witnesses to it. So do not fear people, but fear Me. And do not sell My revelations for a cheap price. Those who do not rule according to what God revealed are the unbelievers." (5:40-44). Some of the People of the Book obeyed God: "Among the People of the Scripture are those who believe in God, and in what was revealed to you, and in what was revealed to them. They are humble before God, and they do not sell God's revelations for a cheap price. These will have their reward with their Lord. God is swift in reckoning." (3:199). The same commands has been mentioned of the People of the Quran: "And do not use your oaths to deceive one another, so that a foot may not slip after being firm, and you taste misery because you hindered from God's path, and incur a terrible torment. And do not exchange God's covenant for a small price. What is with God is better for you, if you only knew." (16:94-95).

5- The Qorayish leaders and imams of disbelief were addicted to repelling others from God's Path using money till the end of their lives; some used to buy mythological narratives to distract others away from the Quran: "Among the people is he who buys and trades in distracting tales; intending, without knowledge, to lead away from God's way, and to make a mockery of it. These will have a humiliating punishment." (31:6). Such cultural counterattack failed or brought little effect; this drove Qorayish to resort to military fight, like the case in the battle of Badr: "And do not be like those who left their homes boastfully, showing off before the people, and barring others from the path of God. God comprehends what they do." (8:47). The last revealed verses of the Quran say the following about their breaching pacts and treaties and their ongoing aggressions: "How? Whenever they overcome you, they respect neither kinship nor treaty with you. They satisfy you with lip service, but their hearts refuse, and most of them are immoral. They traded away God's revelations for a cheap price, so they barred others from His path. How evil is what they did. Towards a believer they respect neither kinship nor treaty. These are the transgressors." (9:8-10).

Fifthly: penalty in this world and the next world for those who repel people from God's religion:

1- Those who repel others from the Quran, i.e., God's religion, are punished in this life by God, and they will be punished in the Afterlife in Hell if they die without repentance. Qorayish was punished in this life and disbelievers and aggressors among them will dwell forever in Hell after being punished in this life, as we deduce from the following verses: "And they said, "Our God, if this is the truth from You, then rain down on us stones from the sky, or visit us with a painful affliction." But God would not punish them while you are amongst them. And God would not punish them as long as they seek forgiveness. Yet why should God not punish them, when they are turning others away from the Sacred Mosque, although they are not its custodians? Its rightful custodians are the pious; but most of them do not know. Their prayer at the House was nothing but to repel and scheme - so taste the punishment for your blasphemy." (8:32-35). Their punishment in this life stated in 8:34 is never mentioned in history books; historians disregarded this fact which is mentioned only in the Quran. God forewarns us when He says the following about Qorayish: "Yet they play around in doubt." (44:9); God has said to Muhammad about this punishment in life using smoke: "So watch out for the Day when the sky produces a visible smoke. Enveloping people; this is a painful punishment." (44:10-11). The Qorayish tribesmen implored God for deliverance after they accused Muhammad of being a crazy person: ""Our Lord, lift the torment from us, we are believers." But how can they be reminded? An enlightening messenger has already come to them. But they turned away from him, and said, "A crazy teacher!"" (44:12-14). God delivered them from the torment of the smoke, knowing very well they are liars as far as repentance is concerned, and He has warned them against greater torment during the Day of Resurrection: "We will ease the punishment a little, but you will return. The Day when We launch the Great Assault - We will avenge." (44:15-16). God has said to Muhammad the following about Qorayish repelling others from God's Path: "Or are you asking them for a payment? The revenue from your Lord is better, and He is the Best of providers. You are inviting them to a straight path. But those who do not believe in the Hereafter are swerving from the path." (23:72-74). God has said the following about Qorayish undeterred by torment suffered in this life: "Even if We had mercy on them, and relieved their problems, they would still blindly persist in their defiance. We have already gripped them with suffering, but they did not surrender to their Lord, nor did they humble themselves. Until, when We have opened before them a gate of intense agony, at once they will despair." (23:75-77). Combining punishments of this world and the next, God says the following about the Qorayish disbelievers: "Those who disbelieve spend their wealth to repel from God's path. They will spend it, then it will become a source of sorrow for them, and then they will be defeated. Those who disbelieve will be herded into Hell." (8:36). This means that after spending their money in evil schemes, they were defeated and felt deep sorrow, and those who died without repentance will enter Hell for eternity after the Last Day.

2- God says the following about dwelling forever in Hell as a punishment for those who commit the grave sin of repelling others from God's religion: "Those who disbelieve and repel from God's path have gone far astray. Those who disbelieve and transgress; God is not about to forgive them, nor will He guide them to any path. Except to the path of Hell, where they will dwell forever. And that is easy for God." (4:167-169). Hence, because they are not content with peaceful, non-violent choice of disbelief, but they choose to repel others as well from good faith, they will be tormented in Hell more and more: "Those who disbelieve and obstruct from God's path-We will add punishment to their punishment, on account of the mischief they used to make." (16:88).

3- We believe that among those who will be tormented in Hell are religious scholars, imams, and sheikhs of misguidance among the Muhammadans (if they die without repentance and showing the Truth), because they hide the Quranic Truth and trade in religion to earn money; God will be their Foe during the Last Day and will force them into Hell as a just punishment: "Those who conceal what God revealed in the Book, and exchange it for a small price-those swallow nothing but fire into their bellies. And God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful punishment. It is they who exchange guidance for error, and forgiveness for punishment. But why do they insist on the Hell-Fire?" (2:174-175); "Those who exchange the covenant of God, and their vows, for a small price, will have no share in the Hereafter, and God will not speak to them, nor will He look at them on the Day of Resurrection, nor will He purify them. They will have a painful punishment." (3:77).

Sixthly: repentance:

Repentance is available all the time as long as one breathes, i.e., before one dies. Even those who fought and persecuted others for religious causes can repent and stop their aggression, and thus, believers stop their self-defense fighting against them: "Say to those who disbelieve: if they desist, their past will be forgiven. But if they persist-the practice of the ancients has passed away. Fight them back until there is no more persecution, and religion becomes exclusively for God. But if they desist-God is Seeing of what they do." (8:38-39). This law applies and is repeated within the context of the Qorayish aggressions shortly before the death of Muhammad when the tribesmen breached the treaties in Mecca, and God has given them the chance of the sacred months to repent or to be fought fiercely in case they did not stop their aggressions; see 9:5-11. Of course, repentance in one's heart is judged by God only; the repentance needed in 9:5-11 was to stop aggressions, transgressions, and violence against peaceful believers. Repentance of those who repelled others from the Quran and the Kaaba is never acceptable when someone among them is dying or already dead: "Those who disbelieve, and hinder from God's path, and then die as disbelievers-God will not forgive them." (47:34)

Lastly:

Qorayish was bent on going on repelling people away from god's religion and from God's House using false, devilish, ancestral tawatur in order to retain its wealth, stature, hegemony, control, and political leadership. Qorayish tribesmen spent lots of money to buy and trade in false discourses to make them a source of distraction and deviation. They spent lots of money to wage military wars against the early believers in Yathreb to wipe them out from the surface of the earth. Qorayish was defeated during Muhammad's lifetime, but once he died, Qorayish soon retrieved its hegemony, authority, and control as the Umayyads (a faction of Qorayish) took over rule and the tyranny of Qorayish reigned supreme for a long time. Factors leading to such state of affairs include local tribalism that matched Middle-Ages culture of tyranny, enslavement, injustice, and trading in religious false notions and narratives. This culture contradicts Islam (Quran alone). Hence, once Muhammad died, the Qorayish tawatur returned with a vengeance, especially the false one related to pilgrimage a la pre-Islamic era, besides new false tawatur added to rituals of pilgrimage that still persist until now. More details on that topic are in the following CHAPTER.

CHAPTER VII: Why Does the Qorayish Tawatur Dominate Pilgrimage Now?

Firstly: ''if it had not been for'':

1- The Islamic call was a great chance for the weak and the marginalized in Mecca to get their rights and treated as equals. They liked values of Islam: equality, justice, religious freedom, peace, etc. and they admired the fact that peaceful behavior is urged always. This was new in the Middle-Ages Arabian peninsula. Hence, many of the weak and the marginalized in Mecca converted to Islam. Those people thought that their low status would make leaders and affluent ones of Qorayish condone and ignore them and leave them be. This did not occur.

2- If it had not been for the arrogance of Qorayish, who felt insulted by those poor ones leaving the ancestral polytheistic religion, persecution would not have occurred. But it did occur; Muhammad and the weak ones had to immigrate to Yathreb to flee persecution. In Yathreb, those immigrants enjoyed religious freedom, but some of them disobeyed Muhammad many times, and they disregarded warnings of God in 8:20-28. This means that they had committed disobedience, betrayal, and treason, and God has warned them in the Quran against Hell, as obedience is linked to piety and in the fear of God. Many of them did not believe in the Hereafter; they left Mecca to avoid tyranny of Qorayish, and those persons enjoyed religious freedom in the Yathreb city-state. They even returned to their polytheistic acts of worship like worshipping tombs and idols; the last verses to be revealed have commanded them to avoid this among other things and to obey God, as Muhammad's sole mission is to convey the divine message, NOT to enforce it: "O you who believe! wine, gambling, mausoleums, and idol-worship are abominations of Satan's doing. Avoid them, so that you may prosper. Satan wants to provoke strife and hatred among you through wine and gambling, and to prevent you from the remembrance of God, and from prayer. Will you not desist? Obey God and obey the Messenger, and be cautious. If you turn away-know that the duty of Our Messenger is clear communication." (5:90-92). This indicates that those believers/Muslims were so in terms of peaceful behavior, not in terms of belief in the Quran within their hearts and acts; they had obeyed God by doing acts prohibited in 5:90. They had not believed fully in the Quran at the time, and God has warned them many times: "O you who believe! Believe in God and His messenger, and the Book He sent down to His messenger, and the Book He sent down before. Whoever rejects God, His angels, His Books, His messengers, and the Last Day, has strayed far in error." (4:136). In 4:136, the first verb ''believe'' means to act peacefully and non-violently, and the second verb ''believe'' means the order to believe in terms of faith and belief. Thus, those polytheists hoped to enjoy religious freedom in Yathreb, if it had not been for the military attacks of Qorayish.

3- Qorayish never left the Yathreb immigrants in peace; it gathered and mobilized all their money, efforts, and military might and prowess in an attempt to eradicate Muslims altogether. These passive immigrants did not heed the Quranic commands to engage into self-defense fighting; if it had not been for these commands, they would have enjoyed peace they sought by living in Yathreb and pretending to be Quran-believing ones.

4- The felt troubled by the self-defense endeavors against Meccan aggressors of Qorayish who previously confiscated their possessions and drove them out of Mecca and protested against such endeavors: "Permission is given to those who are fought against, and God is Able to give them victory. Those who were unjustly evicted from their homes, merely for saying, "Our Lord is God." Were it not that God repels people by means of others: monasteries, churches, synagogues, and mosques-where the name of God is mentioned much-would have been demolished. God supports whoever supports Him. God is Strong and Mighty." (22:39-40). Their reluctance has been responded to by God and His warnings: " Have you not considered those who were told, "Restrain your hands, and perform your prayers, and spend in regular charity"? But when fighting was ordained for them, a faction of them feared the people as God is ought to be feared, or even more. And they said, "Our Lord, why did You ordain fighting for us? If only You would postpone it for us for a short while." Say, "The enjoyments of this life are brief, but the Hereafter is better for the righteous, and you will not be wronged one bit." Wherever you may be, death will catch up with you, even if you were in fortified towers. When a good fortune comes their way, they say, "This is from God." But when a misfortune befalls them, they say, "This is from you." Say, "All is from God." So what is the matter with these people, that they hardly understand a thing? " (4:77-78).

5- They would have evaded self-defense fighting, if it had not been for their having to choose between defending themselves or to get killed by the Qorayish troops without resistance and fighting.

6- If it had not been for the Qorayish military aggression, those persons would not have felt troubled to be fighting their kinsmen and those with whom they had strong tribal ties. The inevitability of fighting forced them to choose: either to belong to Islam and its higher values (e.g., equality, freedom, dignity, justice, etc.), or to belong to Qorayish with its arrogance, pride, wealth, etc. And this made them shaken with hesitation over the question of loyalty. This is never mentioned elsewhere in history of that period; this is only mentioned in the Quran. history never mentions such oscillation and fluctuations in loyalty because historical accounts follow false Qorayish tawatur narratives, not the Absolute Truth of the Quranic narrative of the true, divine tawatur. This Qorayish tawatur was imposed in pilgrimage rituals to move aside the divine tawatur of the Quran.

Secondly: immigrants and the question of alliance:

1- According to the above, we assert here that loyalty and alliance is a question of vital importance in cases of war; real peaceful believers should not ally themselves to aggressive enemies at all.

2- Conflicting alliances and loyalties pose a serious problem, and there is no exceptions to this rule within Arabian tribes in the 7^th century A.D. before and after the advent of Islam. This is mostly because of the factor of tribalism; one's tribe was one's home, financial resource, military army, folks and relatives, identify and belonging, pride and in-laws, etc. This was ingrained in the Arabian culture of Arabs at the time; let alone within arrogance, haughtiness, dominance, and affluence of a tribe like Qorayish.

3- The problem of loyalty and alliance exacerbated as immigrants to Yathreb felt home-sickness; Mecca was their homeland of pride and ancestral traditions and memories, unlike other tribes that used to move incessantly within Arabian deserts. Such suffering, impecuniousness, and home-sickness made some of the immigrants forget about their being persecuted previously in Mecca: they have to face the reality that they were about to fight their kinsmen to prove they are real believers in the Quran that commands them to engage into self-defense fighting against aggressors. They were torn between feeling loyal to Muhammad and to their Meccan folks.

4- We dare to assert here that this problem of loyalty and alliance occurred with varying degrees to all immigrants to the Yathreb city-state. Nostalgia, the sense of belonging, and home-sickness are very powerful emotions; let alone how strong they are when one's faith is weak and oscillating. As a historian, we deduce that many of the well-known names of the so-called companions of Muhammad in Yathreb suffered the same problem of conflicting alliance and loyalty, and once Muhammad died shortly after the Meccans feigned conversions to Islam, they eagerly reunited with the Umayyads in all their plots to form an Arab/Qorayish empire and the Umayyad dynasty later on. Such Arab conquests were a crime that flagrantly violated the Quranic teachings; this crime is deemed disbelief, in terms of aggressive behavior that contradicts Quranic commands to adhere to peace.

Thirdly: how the Quran has dealt with the question of loyalty:

We have discussed this problem before in detail within an article of ours about the Quranic Chapter 60 and the problem of loyalty and alliance. The following brief points below are a summary of that article, covering the topic of this CHAPTER in this book you are reading.

1- Reluctance of some immigrants to engage into self-defense fighting was paralleled by Muhammad's inciting them to participate and obey the Quranic commands: "Let those who sell the life of this world for the Hereafter fight in the cause of God. Whoever fights in the cause of God, and then is killed, or achieves victory, We will grant him a great compensation." (4:74). God promises here rewards and then reminds them of persecution of Qorayish against them in Mecca: "And why would you not fight in the cause of God, and the helpless men, and women, and children, cry out, "Our Lord, deliver us from this town whose people are oppressive, and appoint for us from Your Presence a Protector, and appoint for us from Your Presence a Victor."" (4:75). God asserts that those who obey Him are real believers and those who fight aggressively and unjustly are following Satan: "Those who believe fight in the cause of God, while those who disbelieve fight in the cause of Evil. So fight the allies of the Devil. Surely the strategy of the Devil is weak." (4:76). This is why God has told Muhammad to incite them to engage into self-defense fighting; to deter the aggressors: "So fight in the cause of God; you are responsible only for yourself. And rouse the believers. Perhaps God will restrain the might of those who disbelieve. God is Stronger in Might, and More Punishing." (4:84). "O prophet! Count on God, and on the believers who have followed you. O prophet! Rouse the believers to battle. If there are twenty steadfast among you, they will defeat two hundred; and if there are a hundred of you, they will defeat a thousand of those who disbelieve; because they are a people who do not understand." (8:64-66).

2- Of course, such urging them in the Quran had little influence on those whose faith was weak, and the Quranic urging turned into rebuke and warning later on, within the last revealed verses in the Quran: "O you who believe! What is the matter with you, when it is said to you, "Mobilize in the cause of God," you cling heavily to the earth? Do you prefer the present life to the Hereafter? The enjoyment of the present life, compared to the Hereafter, is only a little. Unless you mobilize, He will punish you most painfully, and will replace you with another people, and you will not harm Him at all. God has power over all things." (9:38-39).

3- Thus, God in the Quran has accused some immigrants of being loyal allies to military aggressive Meccans of Qorayish; this is equal to high treason by our modern terms. To ally themselves to the unjust ones because of nostalgia, friendly ties, kinsmen, etc. posed a huge problem and this alliance and loyalty drove them after Muhammad's death to join forces with Qorayish to form an Arab Empire, by committing heinous crimes of aggression that surely they knew to be contradictory with the Quran.

4- Within the Quranic Chapter 60, God has rebuked such alliance with the warring enemies who combine aggression with disbelief, and God has warned the against the treachery of the aggressors who wanted to force them to re-convert to paganism and polytheism and asserted to them that He is the Omniscient Who knows what is indie their hearts; later on, God urges them to imitate the model of Abraham, assuring them that such alliance is forbidden in cases of warring enemies/aggressors who started persecution and injustices and that peaceful ones are to be treated kindly regardless of their different faiths that contradict Islam. "O you who believe! Do not take My enemies and your enemies for supporters, offering them affection, when they have disbelieved in what has come to you of the Truth. They have expelled the Messenger, and you, because you believed in God, your Lord. If you have mobilized to strive for My cause, seeking My approval, how can you secretly love them? I know what you conceal and what you reveal. Whoever among you does that has strayed from the right way. Whenever they encounter you, they treat you as enemies, and they stretch their hands and tongues against you with malice. They wish that you would disbelieve." (60:1-2); "You have had an excellent example in Abraham and those with him; when they said to their people, "We are quit of you, and what you worship apart from God. We denounce you. Enmity and hatred has surfaced between us and you, forever, until you believe in God alone."…" (60:4); "As for those who have not fought against you for your religion, nor expelled you from your homes, God does not prohibit you from dealing with them kindly and equitably. God loves the equitable. But God prohibits you from befriending those who fought against you over your religion, and expelled you from your homes, and aided in your expulsion. Whoever takes them for friends-these are the wrongdoers." (60:8-9).

5- Some immigrants disregarded and disobeyed such Quranic commands, and God has warned them that those who ally themselves to aggressors/enemies of God were not real believers: "You will not find a people who believe in God and the Last Day, loving those who oppose God and His Messenger, even if they were their parents, or their children, or their siblings, or their close relatives…" (58:22).

6- Immigrants went on disobeying God for a long time; the Quranic Chapter Nine urges real believers to disown them, while giving them the period of the sacred months as a chance to repent; otherwise, self-defense fighting would be the option to deal with their aggression: "A declaration of immunity from God and His Messenger to the polytheists with whom you had made a treaty. So travel the land for four months, and know that you cannot escape God, and that God will disgrace the disbelievers. And a proclamation from God and His Messenger to the people on the day of the Greater Pilgrimage, that God has disowned the polytheists, and so did His Messenger. If you repent, it will be better for you. But if you turn away, know that you cannot escape God. And announce to those who disbelieve a painful punishment. Except for those among the polytheists with whom you had made a treaty, and did not violate any of its terms, nor aided anyone against you. So fulfill the treaty with them to the end of its term. God loves the righteous. When the Sacred Months have passed, kill the polytheists wherever you find them. And capture them, and besiege them, and lie in wait for them at every ambush. But if they repent, and perform the prayers, and pay the alms, then let them go their way. God is Most Forgiving, Most Merciful. And if anyone of the polytheists asks you for protection, give him protection so that he may hear the Word of God; then escort him to his place of safety. That is because they are a people who do not know." (9:1-6). We tend to think that such tone adopted in these verse imply a huge revolt organized by Qorayish to scheme and plot to undermine Islam; as Meccans of Qorayish breached treaties with Muhammad and drove away Muslims out of Mecca temporarily, in order to retrieve control over the Kaaba. It is noted firstly that reluctance of some immigrants in Yathreb to fight the Meccan aggressors of Qorayish who breached treaties was the reason that the Quranic urging to fight in self-defense is coupled with rebuke and warning: " Will you not fight a people who violated their oaths, and planned to exile the Messenger, and initiated hostilities against you? Do you fear them? It is God you should fear, if you are believers." (9:13). The Qorayish transgressors had crossed all limits, and God has said the following to the believers to remind them of such transgressions: "Fight them. God will punish them at your hands, and humiliate them, and help you against them, and heal the hearts of a believing people. And He will remove the anger of their hearts. God redeems whomever He wills. God is Knowledgeable and Wise." (9:14-15). Sadly, the historical accounts do not record such breaching of treaties and aggressions committed in Mecca to regain control of the Kaaba, shortly before Muhammad's death. We know only about such events from the Quran itself. This shows that historians were bent on hiding some events to serve purposes of Qorayish. Besides, historians shied away from exposing their grandfathers who witnessed such events that the Quranic Chapter Nine tackles and records for all believers. It is noted secondly that the Quranic rebuke for those reluctant to fight in self-defense battles is linked to the rebuke of alliance with the enemies among the aggressors from Qorayish: "O you who believe! Do not ally yourselves with your parents and your siblings if they prefer disbelief to belief. Whoever of you allies himself with them-these are the wrongdoers. Say, "If your parents, and your children, and your siblings, and your spouses, and your relatives, and the wealth you have acquired, and a business you worry about, and homes you love, are more dear to you than God, and His Messenger, and the struggle in His cause, then wait until God executes His judgment." God does not guide the sinful people." (9:23-24). This means that such high treason and betrayal went on even until the time when the last Quranic verses were revealed, within a critical situation, as Qorayish breached treaties and caused violence to occur in Mecca. It is noted thirdly that Muhammad was inside Mecca when the Qorayish breaching of treaties and committing aggression occurred, as they were about to drive Muhammad out of Mecca and the Sacred Kaaba Mosque, but they failed to do it. God has recorded such event in the Quran; this fact is never mentioned in historical accounts. "Will you not fight a people who violated their oaths, and planned to exile the Messenger, and initiated hostilities against you? Do you fear them? It is God you should fear, if you are believers." (9:13). We discern from 9:13 that suddenly, Qorayish breached treaties and raised arms within the Sacred Kaaba Mosque. Apparently, Muhammad was inside the Sacred Kaaba Mosque at the time, and God had protected him from their aggression. Eventually, Qorayish was defeated, and the Quran prohibited all aggressors from approaching the Sacred Kaaba Mosque: "O you who believe! The polytheists are polluted, so let them not approach the Sacred Mosque after this year of theirs. And if you fear poverty, God will enrich you from His grace, if He wills. God is Aware and Wise." (9:28). It is noted fourthly and lastly that the similarity of Quranic rebuke in the Quranic Chapter Nine and the Quranic Chapter Sixty (see 9:13 and 60:1) signals the facts that in both cases, the Qorayish aggressors repelled Muhammad out of Mecca or attempted to do so, that Qorayish began the aggression in both cases, and that in both cases, the overt and overt alliance and loyalty of Meccan immigrants to Yathreb remained the same, despite aggression committed by Qorayish.

Fourthly: how Qorayish manipulated Islam to unify Arabs to serve its interests and purposes: how Qorayish re-introduced its false tawatur of pilgrimage:

1- During the lifetime of Muhammad, Qorayish was divided in two parties: those who specialized in aggression and injustice as they adhered to false tawatur to control the Kaaba and pilgrimage, and those who immigrated to Yathreb but kept overt and covert loyalty and alliance to Meccan aggressors of Qorayish. Once Muhammad died, most Qorayish tribesmen committed the sins of many aggressions that came to be known as Arab conquests; hence, the loyalty and alliance to Qorayish made most of them discard the Quran (real, divine tawatur) to follow the false, devilish Qorayish tawatur.

2- Because of the Arab conquests, the false, devilish tawatur returned with a vengeance sponsored and spread by Qorayish, as new fabricated narratives as well as falsehoods and lies were added and accumulated. We quote some of them below.

2/1: Preventing the People of the Book from performing pilgrimage: the caliph Omar Ibn Al-Khattab forced all Arabian People of the Book to leave Arabia forever; he committed this sin, even though they were innocent and did no harm to him and to Muslims. The Arab conquests resulted in the formation of an Arab empire. The false tawatur made Arab lands as the camp of peace and belief of believers, whereas the Byzantines were the camp of war and conquests of infidels and disbelievers. Since the Byzantines were Christians, Omar prohibited all People of the Book from entering Mecca to perform pilgrimage.

2/2: Lessening the pilgrimage/Hajj season, from the four sacred months to just the very first ten days of Zu Al-Hijja. This was made out of necessity as Arabian tribes threatened pilgrimage caravans with raids as they sought to loot them. This discard of the sacred months has been a flagrant violation of God's religion; this violation goes on until now.

2/3: The notion of the sacred months, when wars are supposed to be forbidden, has been obliterated altogether within the era of Arab conquests followed by Arab civil war, followed in its turn by rebellions against Arab rulers by Copts, Berber, Persians, Shiites, Alawites, Al-Khawarij, etc.

3- Awareness raised by the Quran prevented other Arabian tribes from accepting the return of the Qorayish hegemony; Arab civil war ensued. Even Musaylimah, who pretended to be a prophet, when he led this civil war of the renegades, he said that Qorayish can control half of Arabia and the other half must fall under his control. When this civil war of the renegades ended and Qorayish emerged victorious, the Qorayish leaders channeled the bellicose, belligerent nature of Arabs into the sin of Arab conquests, after convincing immigrants that jihad is to fight peaceful non-aggressor non-Arabs in the regions around Arabia to force them to convert them to Islam and occupy and invade their lands and get money tributes, taxes, etc., and to go on fighting them until they surrender to Arab rule. Arab conquests led to invasions, occupations, settlement of Arabs in conquered lands, enslavement of people, looting, massacres, tyranny, as well as other types of injustices. Qorayish monopolized the looted riches and treasures of the conquered lands; this caused yet another civil strife and ensuing wars; the caliph Othman Ibn Affan was assassinated and his successor, Ali, fought a long civil war against Mu'aweiya and was defeated and killed. The Umayyad caliphate an dynasty was established; it reflected the false, corrupt tawatur of Qorayish. Those who went on rebelling, who came to be known as Al-Khawarij, caused lots of trouble and damage to the Umayyads within incessant wars and rebellions. Those rebels raided pilgrimage caravans, and this made Arabs think and implement the idea to confine Hajj to a ten-day season instead of the whole four sacred months. This has been a flagrant violation of the Quran that goes on until the present day.

4- Of course, Arab conquests hindered the implementation of the Quranic reform of the distortions that occurred to the religion of Abraham. The Umayyad Era witnessed the return of the false tawatur of Qorayish related to pilgrimage.

5- The marginalization of the Yathreb dwellers (a.k.a. the supporters, as they had supported Muhammad who immigrated to their city) after their city became no longer the capital of the Arab empire (capitals became, in order, Kufa, Damascus, and Baghdad), Yathreb sank into oblivion, though it witnessed an important part of the history of the early Muslims. This negatively influenced the Yathreb people; they felt so jealous and hurt that Malik, who lived there for a while and invented thousands of narratives/hadiths, reflect such resentment in his fabricated narratives and began to ascribe hadiths to Muhammad and his so-called companions who lived in Yathreb. Malik was the first scholar to urge people to sanctify Yathreb as a sanctuary akin to the Kaaba, God's House, and he urged people to perform pilgrimage to the Yathreb mosque, thus turning the alleged tomb of Muhammad into a sanctified mausoleum visited as part of pilgrimage rituals. More details about false devilish tawatur in the next CHAPTER of this book.

CHAPTER VIII: Tawatur of Immorality In Mecca and Other Cities

Introduction:

Immorality within the pre-Islamic era has been the cultural and social background on which the Qorayish false tawatur within pilgrimage rituals is based. Immoral promiscuous behavior went on after the advent of Islam, because the victorious conquests of Qorayish to form an Arab empire helped the Qorayish false tawatur to go on within pilgrimage. We give below a brief overview about the immoral behavior, promiscuity, and moral degeneration that paved the way to the return of the Qorayish false tawatur with a vengeance, once Muhammad died.

Firstly: immorality and moral degeneration during the pre-Islamic era:

1- No society is devoid of sexual immorality, but such an ordinary phenomenon might turn into an epidemic when it turns into a social accepted habit or a creed. Sadly, this occurred in Mecca and became the core of the Qorayish false tawatur concerning pilgrimage, as we will show in a coming CHAPTER in this book.

2- Within the pre-Islamic era, the culture of promiscuity and immorality deemed women as commodity owned for pleasure. This is the basis of the Sunnite Wahabi sharia stance toward women, a stance that is derived from desert environment and the traditions of Arabs before the advent of Islam. Within desert Bedouin context, there is no stability and active women in households and fields typical of river-banks environment; rather, the tribe is a mobile State with male leaders dominating all aspects of life and the tribe moving in search for grazing areas and water, while fighting and raiding other tribes. Hence, Bedouin men used to protect, spend on, enjoy, enslave, rape, control, marry, and own women as sex objects for pleasure and as tools for begetting children. Within raids for loot, goods were stolen and robbed, while women were enslaved; it was OK that women surrender to their kidnappers/enslavers as long as their men could not protect them. Hence, women were owned as prized objects, and Arab poetry of the period is filled with stories of men owning tens of women enslaved within raids, with little sense of shame, as this was the norm at the time. Enslaved women were treated as if they were wives of the enslavers who fed and protected them. This was a type of marriage at the time; another type is that a man would send his wife to have sex with a strong and/or handsome man to get a child like him; this was a type of polyandry. Another corrupt type of marriage was a group of men having sex with one woman in one night, and once she would deliver a child, she would choose among these men a father to give the child his name and marry her legally. Apart from such promiscuity, Arabs before Islam had many women whose tents had red flags to indicate that they work as prostitutes, with no sense of shame or social stigma at the time among the customers and the female prostitutes; this was deemed a trade or a profession just like any other. This is understandable in desert environments with lax morals and little chance to survive and less opportunities for or means of entertainment. Fornication was a casual, common pastime, so to speak, within pre-Islamic era in Arabia.

3- Thus, as fornication was common place at the time without feeling guilty or a sense of shame at all, fornication was referred to by another euphemistic Arabic word: "baghaa", which literally means ''desire''. Progeny of prostitutes never felt any sense of shame or social stigma at the time; for instance, the conqueror of Egypt, Amr Ibn Al-As, was the son of a woman called (Al-Nabigha), a known pretty and good-looking prostitute in Mecca whose fees were the lowest among the prostitutes there at the time in the pre-Islamic era; and when she decides to practice polyandry to get married, five men had sex with her in one night to impregnate her (those men included Abou Sufyan and Al-As Ibn Wael), and when she gave birth to Amr, each man desired to claim the child as his own to marry her, but she preferred Al-As Ibn Wael, because she liked him, and she insisted that she conceived her child, Amr, from him, and Al-As married her and acknowledged the child of be his own. Notably, Abou Sufyan insisted that the child took after him, and wanted to have her as a wife and her child as his own, but she insisted on Al-As (later on, Amr Ibn Al-As and Mu'aweiya Ibn Abou Sufyan became close friends and allies as if they were brothers). Another well-known story for Arabs was that Mu'aweiya Abou Sufyan had to acknowledge, for political reasons within critical situations in 42 A.H., a male young man, Ziyad, as his own late father's son, and consequently the half-brother of Mu'aweiya, as a prostitute named Soumayya gave birth to him years ago and called him Ziyad, and a man witnessed that it was Abou Sufyan who impregnated her and no one else, as he testified to Mu'aweiya that his father, Abou Sufyan, asked him to bring a prostitute for his pleasure, and that he spent nights with her alone, and in every single night, her orifices were filled with semen! More details of such stories are found in our book titled "Preaching to Sultans".

4- Thus, such immorality, moral degeneration, and promiscuity were accepted as the norm during the pre-Islamic era, and there was a class of natural sons/daughters who were accepted within the Arabian society and whom carried the names of their mothers who used to work as prostitutes. One poet in Mecca who died during the caliphate of Omar never knew his biological father, as his mother, as a prostitute, used to have sex with many men from different tribes that she never knew who was the biological father of her only son, and she had to marry someone else away from her regular customers, and this husband of hers was also a natural son as well.

Secondly: Quranic stance regarding such immorality:

1- Yathreb was no exception to the common-place sexual immorality that dominated Arabia within the pre-Islamic era, and this is the reason Quranic sharia legislations have been revealed to reform both the religious practices level, religious faith notions levels, and the moralistic level as well, in order to combat such promiscuity and moral degeneration.

2- Some Quranic sharia legislations comment on and prohibit sexual immorality in Yathreb and all Arabia; for instance, polyandry, prostitution, murdering born children, and fornication is prohibited in 60:12; a female slave is not to be used sexually by her owner, but he can marry her, and female slaves would deserve half the penalty if they committed adultery and cheated their husbands; see 4:24-25. God says to all believers in the next verses that He wants to redeem and purify them and that they should not follow their sexual desires by sinning; see 4:26-27. In these two verses, we discern that God here addresses those promiscuous people who did not approve to marry slaves despite God's commands in that respect in 24:32; besides, the immoral ones hated to free slaves and hated the Quranic prohibition of forcing female slaves into prostitution; see 24:33, and in the very next verse, 24:34, God tells believers to heed advice of the Quran to be among the pious and righteous.

3- As the class of natural sons/daughters grew at the time before Islam, adoption was common and some men gave their names to adopted sons and gave such adopted sons the right to inherit just like biological sons; the Quran prohibits such habit, ordering that the adopted sons must carry the names of their biological fathers if the names are known, and if not, those adopted sons are brethren in faith anyway; see 33:4-5.

4- The male and female hypocrites in Yathreb played a negative, bad role in urging and encouraging vice and sexual immorality and preventing goodness at the same time; God has warned those persons in 9:67-68 and 24:19. When men desiring illicit sex used to harass women in Yathreb, Quranic legislations have commanded modesty in dress by not wearing revealing clothes as per 33:59.

5- To prevent and combat the sin of fornication, precautionary measures and certain commands are mentioned in the Quran to nip it in the bud by controlling items leading to it; for example, the Quranic commands to ask permission to enter a place, a house, or a room; see 24:27-29 and 24:58-59, and ordering old women to dress modestly in 24:60. Among the precautionary measures addressed to both genders are 1) to prohibit leering and ogling, or looking desirously and sexually at someone, and 2) the many Quranic orders to retain chastity and urging others to repent; see 24:30-32. There are defined Quranic penalties for those who commit fornication (see 24:2), those who without proofs slander chaste women by accusing them of fornication (see 24:4), and those who were highwaymen that terrorize, enslave, rape, kill, and loot (see 5:33).

Thirdly: Arab conquests re-introduced immorality within the era of pre-Umayyad caliphs because of ill-gotten wealth looted from conquered nations:

1- Application of Islam by Muhammad was for a short period of time that ended when he died, amidst the pre-Islamic tawatur of falsehoods and sexual immorality whose people rejected the Quran, as expected. Hence, the false tawatur went on within the eras of the four pre-Umayyad caliphs and the caliphs of the Umayyad dynasty, despite their temporal nearness to the era of Prophet Muhammad. Sadly, such moral degeneration was reinforced by the crime that came to be called Arab conquests, as looting and enslavement increased exponentially under the motto of 'Islamic jihad', whereas real Islam is innocent of such heinous crimes and violations. Of course, such crimes are still being perpetrated and perpetuated by Wahabi Sunnite sharia laws, ascribed forcibly to Islam!

2- Within the historical accounts of Al-Tabari, hundreds of pages narrate stories of looting, massacres, murders, pillage, and enslavement that occurred within the conquests. Victorious soldiers would enslave as many beautiful women as possible for their enjoyment in bed, and tons of spoils accumulated of every imaginable sorts of treasures, precious possessions, and wealth, even fine expensive embroideries and clothes as well as perfumes; at one point, some Arabs thought that camphor, looted from the conquest of Persia, is a type of salt for food, and putting from it unsparingly, they made their lunch very bitter. (See: History of Al-Tabari: 4/26-27, 3/19-20, and History of Ibn Katheer: 7/66-67).

3- Because of Arab conquests, most of the so-called companions became billionaires with ill-gotten money (using measures of our modern times): rebels who killed the third caliph, Othman Ibn Affan, stole from his house all his ill-gotten money: between 35 to 40 billion of Dirhams and 100 thousands of Dinars, let alone the assets, fertile lands, huge amount of gold, precious stones, etc. Al-Zubayr Ibn Al-Awwam had between 36 or 50 billion Dirhams and 200 thousands Dinars, not to mention houses and lands in cities of Cairo, Alexandria, Basra, and Kufa; he had a vast garden that was sold for a million and 600 thousands Dinars, and huge chests of countless pieces of gold. Saab Ibn Abou Waqqas had 250 thousand Dirhams. Ibn Massood had 90 thousand Dirhams. Talha Ibn Obaydillah had left after his death 200 thousand Dinars and 200 thousand Dirhams and other assets and houses valued at 30 billion Dinars, and about 100 huge jars of golden pieces, and he grew richer than ever; as he wore a gold ring with a huge red ruby stone, and his lands in Iraq made him earn 500 thousand Dirhams annually. Yaali Ibn Umayya left after his death 500 thousand Dinars and assets that worth 300 thousand Dinars. Amr Ibn Al-As left after his death ill-gotten wealth that reached 210 huge jars filled with gold stolen from peaceful Egyptians when he conquered and ruled Egypt as its governor, and his children refused to be bequeathed such ill-gotten money, and Mu'aweiya the first Umayyad caliph confiscated such wealth, declaring to sons of Amr that he did not care if such wealth was ill-gotten or not! (See: ''Al-Tabakat Al-Kobra'' by Ibn Saad the historian: 3/53, 76, 77, and 157, ''Khetat'' by Al-Makrizi the historian: 1/140, 564, and ''Moroj Al-Dhahab'' by Al-Masoody the historian: 1/544, and 545).

4- Ibn Saad the historian tells us in his book a lot about how Omar Ibn Al-Khattab, the second caliph, imposed many heavy taxes and tributes of many types that caused misery to the poor classes of conquered nations. Arabs in Yathreb, capital of caliphate in pre-Umayyad Era, grew filthily rich by such ill-gotten money confiscated from the poor classes of conquered nations, not to mentions treasures stolen as spoils from the Byzantines in the Levant, the Egyptians, and the Persians. Thus, those Arabs became the riches people on earth at the time. Abou Hurayrah used to bring spoils money to Omar who would distribute it randomly among soldiers and companions who shared with their money to finance troops, and this indicates huge amounts of countless treasures. Arabs forgot totally about zakat that should be given to the poor in conquered nations of Iraq, the Levant, Persia, and Egypt, instead of stealing the little they had had; Arabs forgot about the Quranic command about not to hoard gold and silver instead of spending it for charity and for God's sake; Arabs forgot that such treasures are ill-gotten money causing its stealers to reside in Hell; Arabs forgot altogether about the Hereafter and committed massacres, rapes, mass-killings, murders, and aggressions of all sorts including enslavement of women, for the sake of looting. Such countless wealth and treasures helped the coming generations of Umayyads to live affluent, luxurious life of idleness, dissipation, and promiscuity, as we will mention below. (See: ''Al-Tabakat Al-Kobra'': 3/202, 3/207 and 215-218).

Fourthly: Arab conquests re-introduced immorality within the era of pre-Umayyad caliphs because of enslaving women from conquered nations:

1- Arab conquests filled Arabia and Arab cities and capitals of caliphates within conquered nations (e.g., Fustat (in Egypt), Basra, Kufa, Damascus, etc.) with lots of female slaves and concubines who were very pretty and who became cheap commodity for fornication and carnal lusts. This led the so-called companions to forget all about Quranic sharia of God; their ancestral culture of raids, enslavement, looting, and promiscuity returned with a vengeance under banners and mottoes of 'Islamic jihad', raised before by caliphs/criminals Abou Bakr and Omar and later on Umayyad caliphs that inherited and went on with such aggressions until the end of the Umayyad caliphate.

2- Within the pre-Islamic era, mutual intertribal raids and enslavement were commonplace, to the extent that it was ordinary to enslave (or seek to enslave) Arabian pretty women who moved from household of a warrior to another to be used sexually. The Quran put an end to such bad habits, but once Muhammad died, such dominant culture was retrieved by Arab conquerors that committed heinous acts of aggressions against nations that never harmed Arabs at all and that never entailed Arabs to engage in any sort of self-defense. Stories of enslaving women from all conquered nations and selling or distributing them among cities for men to buy and own and enjoy in bed was so many in historians' accounts of the period of the four pre-Umayyad caliphs and the era of the Umayyad caliphs as well. (See: Moroj Al-Dhahab: 1/538-541; ''Al-Isaba Fi Tamyyeez Al-Sahaba'' by Ibn Hajar Al-Askalany the historian: 3/18).

3- Promiscuous Arabs at the time enjoyed as many non-Arab women as possible; in contrast, their free legal wives were sex-starved and this led to many stories of adultery and promiscuity of such women, in Yathreb and elsewhere, whose husbands were absent in conquests. Even the caliph Omar Ibn Al-Khattab had to face this serious problem by searching and spying on houses to see if women have taken up lovers or not to punish them with his flog; when Omar once heard a lonely woman chanting this rhyme: (Within those lonely nights, I count the stars in tedium; when will I find a lover to kill this nightly boredom), he issued a decree that no soldier, warrior, or cavalier would be absent from his wife for more than 4 months at a time. At one time, when Omar heard a woman chanting verses of desire to court a handsome youth and call him to bed, he forced such handsome young man to leave Yathreb and go to Basra so that forlorn women would stop falling in love with him. we assert here that this was silly and absurd; this would not solve the problem, and what about forlorn women in Iraq?! Basra, in Iraq, was the exile of many handsome men whom Omar felt that women might go to be with during absence of their men at war. This indicates that most of the Yathreb society enjoyed sensuous and lustful pleasures as part of its dominant culture. While some men at war enjoyed female slaves, many of them wrote to Omar to complain that he heard news of their wives cheating on them; Omar had to spread his men to combat vice and drunkenness and flog fornicators of both genders, while exiling the remaining youths who stayed in Yathreb and did not participate in wars. Yet, promiscuity went on, and the number of natural sons and daughters whose biological fathers were unknown to the Yathreb dwellers increased more than ever before; Omar had to give monthly salaries from the State Treasury to those mothers to raise their natural sons and daughters. If this occurred in Yathreb the capital of Omar the caliph who was cruel and firm, one can imagine the conditions in other cities in Arabia filled with sex-starved forlorn women. Such phenomenon is no longer mentioned within historical accounts of the eras of caliphs Othman and Ali, because Arab civil wars drew the attention of all historian to record it, and because everybody decided to remain silent and ignore promiscuity that spread more than ever before.

4- As promiscuity was commonplace during the caliphate of Omar, one womanizer named Al-Mughira got married (and divorced) more than 70 women, apart from his countless female slaves in his harem and his extramarital affairs and amorous conquests were anecdotes told by people. A funny story about him is that when he got injured in a battle in Iraq, a woman came to sew and dress his wound, and while he was in pain, he asked her if she was married or not, and the astounded women expressed her wonder at a man who was thinking of sex while being fatally wounded. Many historians narrate the story of Al-Mughira when he had an affair with a married woman in Basra, as he was the governor of Basra appointed by Omar. The male neighbor of this married woman suspected that the governor frequented the house in absence of its owner to have sex with the wife; he spied on them and saw them intertwined as her legs were above the shoulders of Al-Mughira! When this neighbor complained to the caliph Omar, telling him what he saw and demanding that Omar would remove him from his post as a governor and punish him for adultery, Omar refused to acknowledge the veracity of such biased testimony of such witness!

Fifthly: brief overview of immorality within the Umayyad Era:

Apart from the reign of Omar, matters exacerbated during the Umayyad Era as promiscuity escalated as a widespread phenomenon more than ever before. The reason: after revolts, massacres and civil unrest and turmoil in Yathreb and Iraq, the Umayyads felt the vital need to make revolting people busy with sexual encounters, female slaves, and concubines, hoarding money and possessions, wine and drunkenness, as well as female singers and music in feasts and private carousal parties of lewd and bawdy people. This was done to make them keep away from political affairs and rule. Hence, with lots of concubines, female slaves, female and male singers and musicians, Mecca and Yathreb turned into big brothels and cities of sin. Male and female singers were in every rich house, as well as hairless young men who practiced prostitution with men who desired sodomy, apart from concubines and slave girls. Poets came to chant their verse for female singers to sing, and known stories of promiscuous men and women and their adventures filled sheets and sheets in history books. A very famous female slave singer was called Sallamah, and her story is still very well-known and made into an Egyptian movie in 1945 starring the legendary Egyptian diva Um Kulthum. She was loved and admired by wealthy men and a certain ascetic man, while Umayyad caliphs and princes admired her voice and talents in their sumptuous feasts in their palaces in Damascus. A natural son of a prostitute called Aisha was a famous singer at the time, called Muhammad Ibn Aisha, because no one knew his biological father, and his melodious voice used to make women (and men who desired sodomy) infatuated with him and desiring him sexually, but he was very proud and selfish. Thousands of natural sons and daughters are not mentioned by their names in history, except those who were known for their artistic talents, their military prowess, or their involvement in certain tales and intrigues and adventures. Some Umayyad caliphs were known of their promiscuity and heinous crimes; Yazeed Ibn Mu'aweiya was known to be a denier of the Quran who never performed prayers and a drunkard promiscuous man: he killed sons and progeny of Ali (the Shiite deity) in Karbala, Iraq, and he attacked Mecca and Yathreb with his military troops and massacred many of their dwellers, and raped virgin young women and married women, to quell revolting ones. His detractors insisted that Yazeed had sex with his sisters and his step-mothers! Thus, affluence, luxury, and filth riches enabled Yazeed to be such a character who drinks nightly in orgies, until he died young; his favorite female singer, Habbaba, died suddenly, and he stayed vigil for days beside her corpse, until people forced him to leave her be buried. He was so saddened that he died days later! His successor and son, Al-Waleed, was more profligate and promiscuous than his father; when he was advised to stop drinking wine daily so that he would lead people in congregational prayers as their imam, he felt so insulted that he brought many bottles of wine that he wanted to drink while sitting on top of the Kaaba! Yet, when he reached Mecca, he felt afraid lest people would kill him if he would do it, and he refrained from doing this. Many of his detractors asserted that Al-Waleed was a sodomizer who desired and raped many of his step-brothers. He used to declare his atheism and rejection of the Quran in public, while getting busy in gambling and excessive wine drinking, as well as getting as many women in bed as possible. It was rumored that when he read the Quranic verse 14:15, he threw arrows at the Quran copy he read, and he yelled the following line of verse that he composed: (You are threatening me with warning about stubborn tyrants! I am Al-Waleed, a stubborn tyrant! Go to your God in the Day of Resurrection, if it comes, to complain that I pierced you with my arrows!) (See: ''Al-Tabakat Al-Kobra'': part 5/47 and 6/185, ''Al-Muntazim'' by Ibn Al-Jawzy: 6/19, 7/236-248, and History of Ibn Katheer: 10/3 and 4/486).

Lastly:

Within such an era, would we expect any reform of pilgrimage rituals in Mecca? The Umayyads were immoral and degenerate pack of sinners who disobeyed God, before and after the advent of Islam and the emergence of Muhammad; how would we expect any reform within their caliphate?

CHAPTER IX: Qorayish Made Immorality A Religion

Firstly: earthly man-made religions are based on whims and desires:

1- It is a bad human habit that people misinterpret, manipulate, and distort God's religion to serve their purposes an interests, which include polytheism of deifying and sanctifying mortals and items/things and also gratification of sexual desires under any pretext at any cost. This means that while not denying God, most people follow their whims, caprices, and desires by including them into their religious practices and notions, and later on as incorporated legislations within sharia laws tailored for their tastes to fit their lusts and greediness. Such false, devilish sharia or tawatur would be turned later on into an earthly, fabricated, man-made dominant religion enforced by ruling people and that will lead to their perdition. Ordinary, gullible people would adhere to this false religion and die as such, thinking all their lives that they are doing the right thing: "Do those who disbelieve think that they can take My servants for gods instead of Me? We have prepared Hell for the hospitality of the faithless. Say, "Shall We inform you of the greatest losers in their works?" "Those whose efforts in this world are misguided, while they assume that they are doing well." It is they who rejected the verses of their Lord and the encounter with Him. So their works are in vain. And on the Day of Resurrection, We will consider them of no weight." (18:102-105) and their good deeds will be lost and not rewarded, and they will feel sorry for this as they dwell in Hell forever: " Those who followed will say, "If only we can have another chance, we will disown them, as they disowned us." Thus God will show them their deeds, as sources of regret to them, and they will not come out of the Hell-Fire." (2:167).

2- Real believers should worship God as per His sharia in order to make sure that their acts of worship are accepted; to worship God in any other way apart from the Quran incurs God' wrath, while the gullible ones think that they gratify God by adopting ways never mentioned in the Quran. Hence, as far as pilgrimage to God's House is concerned, pilgrims are to make sure they perform rituals as per the Quranic guidance; otherwise, the pilgrimage is null and void. We are to remember that before insisting on rituals never mentioned in the Quran but mentioned in false Qorayish tawatur that distorted the religion of Abraham.

3- The false Qorayish tawatur concerning pilgrimage rituals is centered on how Qorayish manipulated the Kaaba and pilgrims politically and financially, as promiscuity and moral degeneration filled Mecca as well as pagan idols of other tribes before Islam. This way, Qorayish got as much money as possible from pilgrims who sought both sexual gratification and 'purification' by pilgrimage simultaneously!

4- Islam prohibits such distortions of Hajj, but once Muhammad died, Qorayish regained full control of pilgrimage and the Kaaba, and by Arab conquests masterminded by Qorayish Umayyad leaders, whose Arab empire reached between borders of china and that of France, many heinous crimes of massacring, looting, enslavement, sabotage, and so on were committed, and such conditions brought civil strife among Arabs over riches and political power and wars to quell rebels among conquered nations; hence, there was no time or need to reform pilgrimage rituals at the time. The only change occurred for the better in pilgrimage rituals amidst such unrest and turmoil was to abolish nude circumambulation and removal of all pagan idols from the Sacred Kaaba Mosque. Yet, promiscuity and moral degeneration thrives inside and outside the Sacred Kaaba Mosque in Mecca, because of the dominant culture. Within such circumstances, polytheistic rituals of pilgrimage has been added (and practiced until today!) by the false Qorayish tawatur of 1) throwing pebbles at a pillar representing Satan, 2) introducing the so-called Ihram-clothes that make men appear semi-nude, 3) sanctifying the so-called black-stone and considering walls of the Kaaba itself as holy or sanctified, and 4) considering Yathreb as a holy city and visiting its Yathreb mosque and mausoleum as part of rituals of pilgrimage as per fitting their pagan view of deifying Muhammad and deeming him as immortal. Such deification of Muhammad is a sign of hatred and insult to Muhammad, the Quran/Islam, and God; as we know quite well that Muhammad was commanded in the Quran to declare his being a mortal human being: "" (12:110); and thus, Muhammad could never had told anyone to worship him as a deity: "No person to whom God has given the Scripture, and wisdom, and prophethood would ever say to the people, "Be my worshipers rather than God's." Rather, "Be people of the Lord, according to the Scripture you teach, and the teachings you learn." Nor would he command you to take the angels and the prophets as lords. Would he command you to infidelity after you have submitted?" (3:79-80). Yet, enemies of Muhammad deified and worshipped disobeyed God by elevating Muhammad as a deity beside Him.

5- Wealth of all types centered at the time in Mecca; it was the meeting point or location of international trade caravans of winter and summer journeys, and Qorayish had to fully control the Kaaba and pilgrimage to protect its trade. Hence, Qorayish had to trade in religion by distorting notions to justify its hegemony and its demeanor, within a culture dominated by earthly creeds that distorted the religion of Abraham ordained by God. Thus, after Muhammad died, military fighting and scramble for loot have been turned into jihad (the term in the Quran designates ONLY self-defense and to strive for God's Path by preaching the Quran), fornication has become religious Satanist rituals of orgies, rape, enslavement, revelry, etc., and committing grave injustices and oppressions have turned into fighting 'vice'. Yet, moral degeneration and promiscuity flourished in Mecca, as all nationalities among tradesmen met there and found facilitation offered to commit fornication, and as Qorayish made illicit sex not just permissible but also part of religious duties by imposing revealing Ihram-clothes after the advent of Islam! This means that people at the time forgot all about Ihram in the Quran that stipulates not to copulate with one's spouse (let alone fornicate!); see 2:197, and the strict prohibition of merely thinking of sacrilege during pilgrimage; see 22:25, as well as warnings against Hell for those who love to spread debauchery in a society; see 24:19; let alone those who love to spread debauchery in Mecca and inside the Sacred Kaaba Mosque!

6- Within the above paragraphs, we have given a brief overview of moral degeneration and immorality spread before and after the death of Muhammad, as such dominant culture provided the background for the false Qorayish tawatur of devilish religious legislations concocted and made up to serve financial interests; this had to be done by distorting rituals of Hajj and by making debauchery as part of religious duties! This is the gravest sin of Qorayish!

Secondly: religious roots of immorality of Qorayish: earthly, man-made religion of devilish narratives ascribed falsely to God:

1- The Quran tells us the Qorayish made sinning, debauchery, and immorality (as well as corrupt inherited traditions and habits) as part of religious duties and sharia laws, and God denounces such falsehoods and distortions that they had ascribed to Him: "And when they commit an indecency, they say, "We found our parents doing this, and God has commanded us to do it." Say, "God does not command indecencies. Are you attributing to God what you do not know?"" (7:28).

2- It is noteworthy that in 7:28, we discern that the disbelievers attribute their narratives and false tawatur to God in order to honor ancestral traditions of immorality and indecency so that financial gains would never stop. God shows facts of Islam in the very next verse: "Say, "My Lord commands justice, and to stand devoted at every place of worship. So call upon Him, and dedicate your faith to Him alone. Just as He originated you, so you will return."" (7:29). Of course, there were some guided believers, whereas most of them were misguided and deceived by devilish narratives or tawatur while feeling as if they were guided: " Some He has guided, and some have deserved misguidance. They have adopted the devils for allies rather than God, and they assume that they are guided." (7:30). Devils always command and instigate sinning and debaucheries, and this is the reason of repeated Quranic warnings against devilish whispers, evil ways, and following footsteps of devils: see 24:21, 2:268, and 2:168-169.

Role of the so-called saints in the assumed intercession:

1- It is noteworthy that the Quranic Chapter seven includes the refutation of the stance of Qorayish that made sinning part of religion, as God has told Muhammad (and real believers) not to feel worried or shy about warning others by preaching the Quran: "A Book was revealed to you, so let there be no anxiety in your heart because of it. You are to warn with it-and a reminder for the believers." (7:2). The very next verse tells us to adhere ONLY to the Quran and not to any other narratives fabricated by allies of devils who urge others to believe in their narratives as if they were divine revelation: "Follow what is revealed to you from your Lord, and do not follow other allies beside Him. Little you remember. " (7:3). Such corrupt fabricated narratives are the basis of earthly, man-made religions of the Muhammadans which are filled with countless hadiths. Soon enough, when Muhammad died, the so-called companions forgot all about the Quranic facts and returned to the polytheistic creed of Qorayish.

2- The item that embodies and epitomizes the Qorayish evil ways of incorporating immorality into religious duties and legislations was the notion of believing in saints-worshipping and that those supposed saints or allies will intercede on their behalf to make God pardons them. This notion has encouraged sinning more and more; thus, Qorayish and Arabs at the time (and in later eras until now!) have been worshipping saints and their tombs/mausoleums, which contradicts the belief in One God and dedicating religion to Him alone sincerely and devoutly, as per the Quran: "We sent down to you the Book with the truth, so serve God, devoting your religion to Him. Is not to God that sincere faith is due? As for those who take guardians besides Him, "We only worship them that they may bring us nearer to God." God will judge between them regarding their differences. God does not guide the lying blasphemer." (39:2-3). The false belief in saints ensures that sinners would go on sinning as long as there are intercessors on their behalf that will make God forgive them and admit them into Paradise; God refutes such lies: " Is not to God that sincere faith is due? As for those who take saints/allies besides Him, "We only worship them that they may bring us nearer to God." God will judge between them regarding their differences. God does not guide the lying blasphemer. If God wanted to have a son, He could have selected from His creation at will. Glory be to Him. He is God, the One, the Prevailing." (39:3-4)

3- Thus, to spread falsehoods serving their financial interests in gaining money by prostitution, Qorayish invented and fabricated narratives of the so-called intercession and ascribed such falsehoods to God and also denied and rejected the Quran; even disbelievers demanded from Muhammad to change the Quran so that they incorporate and accommodate their narratives: "" (10:15-16). God describes their likes as unjust criminals, liars, and fabricators who will never prosper: "Who does greater injustice than someone who fabricates lies about God or denies His revelations? Those criminals will never prosper." (10:17). Hence, disbelievers had chosen certain dead people to make them as 'saints' or deified immortal beings who intercede on behalf of their worshippers, God has told Muhammad to denounce such falsehoods: " And they worship, besides God, what neither harms them nor benefits them. And they say, "These are our intercessors before God." Say, "Are you informing God about what He does not know in the heavens or on earth?" Glorified be He, High above the associations they make." (10:18). God refutes and denounces such fabrications elsewhere in the Quran: "Or have they chosen intercessors other than God? Say, "Even though they have no power over anything, and are devoid of reason?" Say, "All intercession is up to God. To Him belongs the kingdom of the heavens and the earth. Then to Him you will be returned."" (39:43). Hence, God is the Only Ally deified and worshipped by real believers and their good deeds acceptable to God makes Him have all intercession as only pertaining to Him, for He is the Omnipotent Creator of everything: "God is He who created the heavens and the earth and everything between them in six days, and then established Himself on the Throne. Apart from Him, you have no master and no intercessor. Will you not reflect?" (32:4). This is repeated when God has told Muhammad to warn others using the Quran: "And warn with it those who fear to be gathered before their Lord-they have no protector or intercessor apart from him-perhaps they will grow in piety." (6:51). We would like all readers to ponder upon this verse that equates Muhammad and his companions in relation to being judged during the Last Day: "And do not drive away those who call upon their Lord, morning and evening, seeking His attention. You are not accountable for them in any way, nor are they accountable for you in any way. If you drive them away, you would be one of the unjust." (6:52). Thus, the only intercession if one's good deeds and deep, real faith and belief, carried by angels that had registered one's deeds, and such angels and such deeds intercede on behalf of a real believer only by God's permission and will: "" (20:108-110); "" (19:87); "" (21:27-28); "" (53:26); "" (43:86); "" (50:17-22); "" (10:3). Thus, Satanist devilish scheming has been the catalyst to make people create earthly, man-made religions that have maintained old fabrications of human 'immortal' intercessors/saints within lies and falsehoods that are part and parcel of narratives of Sunnites, Shiites, and Sufis who believe in the so-called intercession of Muhammad, imams, saints, etc. and for the same purpose that began with Qorayish; i.e., to commit sins without qualms while thinking of being forgiven regardless of enormity of sins, especially debaucheries.

Using divine will as pretext:

1- Within the Umayyad caliphate (when Qorayish ruled actually with its man-made religion and pre-Islamic culture), the political philosophy propagated to support the Umayyad rule was determinism/fatalism (which is a philosophical doctrine stressing the subjugation of all events or actions to fate, as all factors and conditions cause or lead eventually to the action done). Hence, the Umayyad rulers along with their clergymen, governors, cronies, and retinue stressed the alleged theory that any evil things or injustices are part of God's will and predetermined fate, and no one would, or should, protest against it. This false un-Islamic notion was countered by another theory or philosophy adopted by free thinkers and rebels: ''man as author of his destiny''; i.e., injustices are not pre-determined as everyone makes one's destiny in the Hereafter based on choices and actions adopted, and thus, injustices and acts of oppression are not fate and can be redressed and opposed. Later on, a Sufi author, Al-Ghazaly, has theorized and added to the Qorayish/Umayyad false theory in his book titled "Ehiaa Olom Eddine" (i.e., literally, 'revival' of religious/theological 'sciences'), by claiming that human actions are based on his notion known as ''unity of doer'' as part of the notion ''unity of existence'', which means that Al-Ghazaly claims in his book that God is the actual doer of all actions of all human beings (obedience/disobedience, sinning, good deeds, justice/injustice, etc.). of course, such a notion contradicts the Quran that states clearly that human beings hold responsibility for all their choices and actions. We, Dr. A. S. Mansour, have asserted many times in our previous writings that based on the Quranic text, we have concluded that no one will be judged for the four pre-ordained fates during the Last Day; they are as follows: 1) one's location and timing of birth, 2) one's location and timing of death, 3) calamities that befall one during one's lifetime, and 4) sustenance ordained and given to one by God. Real believers accept these predetermined items from God as preordained fate. Apart from the four fates, human beings have absolute freedom to choose and act/do; they hate/love, obey/disobey, believe/disbelieve, choose/refrain, etc. and comes with such freedom the inevitable bearing of responsibility during the Last Day.

2- Notably, the Qorayish tribe has falsely justified its polytheism and its distortion of the religion of Abraham (by falling into the trap of disobedience, sexual immorality, and moral degeneration) by claiming that this was God's predetermined will. God refutes such falsehood in the Quran: "The polytheists say, "Had God willed, we would not have worshiped anything besides Him, neither us, nor our ancestors, nor would we have prohibited anything besides His prohibitions." Those before them did likewise. Are the messengers responsible for anything but clear communication?" (16:35). This is a bad habit by all polytheists before and after the Quranic revelation.

3- Indeed, one of the miraculous Quranic predictions or foreshadowing is that God tells us beforehand that the likes of Al-Ghazaly will misuse the notion of God's will as a pretext to 'justify' their polytheism and disobedience, just the way their misguided forefathers did: "The polytheists say, "Had God willed, we would not have practiced polytheism, nor would have our forefathers, nor would we have prohibited anything." Likewise those before them lied, until they tasted Our might. Say, "Do you have any knowledge that you can produce for us? You follow nothing but conjecture, and you only guess."" (6:148). Notably, in this verse, we notice the use of the present tense, which indicates recurrence at preset and in the future, and God challenges such people beforehand: "Say, "To God belongs the conclusive argument. Had He willed, He would have guided you all." Say, "Produce your witnesses who would testify that God has prohibited this." If they testify, do not testify with them. And do not follow the whims of those who deny Our revelation, and those who do not believe in the Hereafter, and those who equate others with their Lord." (6:149-150). The conclusive argument of God is the following Quranic Ten Commandments: "Say, "Come, let me tell you what your Lord has forbidden you: that you associate nothing with Him; that you honor your parents; that you do not kill your children because of poverty-We provide for you and for them; that you do not come near indecencies, whether outward or inward; and that you do not kill the soul which God has sanctified-except in the course of justice. All this He has enjoined upon you, so that you may understand." And do not come near the property of the orphan, except with the best intentions, until he reaches maturity. And give full weight and full measure, equitably. We do not burden any soul beyond its capacity. And when you speak, be fair, even if it concerns a close relative. And fulfill your covenant with God. All this He has enjoined upon you, so that you may take heed. This is My path, straight, so follow it. And do not follow the other paths, lest they divert you from His path. All this He has enjoined upon you, that you may refrain from wrongdoing." (6:151-153). It is noteworthy that Muhammadans in their earthly, man-made, fabricated religions have disobeyed all these Quranic Ten Commandments as they have followed the Qorayish false tawatur by ascribing falsely all their corruption, promiscuity, and disobedience, inside and outside Mecca, to God's will; this is the reason why faulty, pre-Islamic rituals of pilgrimage returned with a vengeance once Muhammad died.

CHAPTER X: The Return of False Tawatur within Pilgrimage Rituals after the Death of Muhammad

Firstly: manipulation of the Kaaba and pilgrimage to promote immoral behavior (circling in the nude) and Qorayish trade:

1- With all slyness and cunning of tradesmen who misuse and distort religions to make more money, Qorayish tribesmen manipulated the Kaaba and pilgrimage to promote sexual immorality and prostitution in order to increase money and revenues the Qorayish trade. Hence pilgrimage was manipulated by Qorayish to promote ''sex tourism'', as per our modern terminology now. Simultaneously, this went along with promoting goods sold in Qorayish markets. To top it all, the Qorayish recipe included combining pilgrimage rituals with supplication and worship at mausoleums of saints, honoring and worshipping pagan idols made of stone, and throwing pebbles at a pillar representing Satan (thus doing something in remembrance of Satan during Hajj!), thus seeking assumed cleansing of sins that include fornication. Such devilish acts promote sinning without qualms or pangs of conscience as sinners assume that they are purified through saints and idols that make them nearer to God! thus, circling the Kaaba in the nude was imposed by Qorayish for those who did not buy the so-called Ihram-clothes from markets of Mecca, and this nudity (along with semi-nudity while wearing the so-called Qorayish Ihram-clothes) of course encouraged promiscuity and prostitution; public nudity was a chance to show off naked bodies to inspect 'the goods' available at brothels (at the time: brothels were tents showing red flags), which were located outside the Sacred Kaaba Mosque, but near Meccan markets and inside taverns. As far as myths are concerned, fornication inside the Sacred Kaaba Mosque was avoided to avoid the punishment inflicted upon (Esaf and Naela), not out of fear of God! the mythical story of Esaf and Naela goes as follows: Esaf was a man infatuated with a woman called Naela, and both committed fornication inside the Sacred Kaaba Mosque, thus incurring the wrath of God, and were turned into a statue of stone while intertwined. Qorayish made it part of Hajj rituals to stone with pebbles such a statue, as if to show how both Esaf and Naela are cursed and pilgrims are to draw the lesson not to fornicate and commit sacrilege. As if fornication were allowed inside Mecca but outside the Sacred Kaaba Mosque! As if it were suffice to circle the Kaaba in the nude and to allow later on pilgrims/customers to fornicate in taverns and tents with red flags, while atoning for this sin by worshipping saints and idols in advance! Let us remember that Mecca had no agriculture or industry; it is located within a mountainous era, but all goods come to it, in the past by trade caravans and until now, and this is why the present tense is used in this Quranic verse: "… Did We not establish for them a Safe Sanctuary, to which are brought all kinds of fruits, as provision from Ourselves? …" (28:57). Before the advent of Islam, Qorayish used to impose on pilgrims to buy goods of Meccan markets, even food items and clothes, and never to bring with them any goods or food items from outside Mecca. Besides, the Meccans imposed on pilgrims to consume such food items inside Mecca and never to take leftovers outside it with them upon leaving, and likewise, they imposed on pilgrims to wear special clothes for Ihram, made and sold by fanatical bigots in Qorayish, a group that was called "Al-Hams", and those who refused to buy such expensive clothes or were too poor to buy them were forced to circle the Kaaba in the nude! Those who bought such clothes were forced to discard them before leaving Mecca, as no one is to re-use, sell, or grant them to anyone else. Hence, many male and female pilgrims used to circumambulate stark naked, and some women used to cover only their genitalia with a small piece of cloth! An Arab woman used to circle the Kaaba I the nude while covering her vagina that way, and chanting this poetic line of verse: (Part of it or all of it is covered/ But no one will come near me to enter it!).

2- Before the advent of Islam, the fanatical bigots in Qorayish, a group that was called "Al-Hams", imposed their own large number of rulers upon pilgrims, as we read in the book of ''Sirah'' by Ibn Hisham 1/199, 202-203. Some of Al-Hams imposed on some pilgrims not to stand within Arafat mount and prohibited certain food items and allowed some others, while discarding the so-called Ihram clothes after finishing pilgrimage so that the poor ones would take it and no one was allow to sell, re-use, or grant it to anyone else, as they were to be used only once by a pilgrim. Ibn Hisham affirms in his book the story about an Arab woman used to circle the Kaaba I the nude while covering her vagina that way, and chanting this poetic line of verse: (Part of it or all of it is covered/ But no one will come near me to enter it!). Ibn Hisham asserts in his book that God has annulled rules of Al-Hams as all rituals of pilgrimage are confirmed in the Quran (see 2:199) revealed by God to Muhammad, especially that food items prohibitions in the Quran cannot be added to by anyone; see 7:31-32. These assertions by Ibn Hisham make us discern that the Qorayish tribe had imposed its distortions upon Arabs to seek more financial gains and they felt superior to others as if they were 'owners' of the Kaaba. This was why Qorayish tradesmen stood against the new burgeoning religion of Islam at the time; we discern from this verse that Qorayish made money by lying to God, as far as spreading religious falsehoods is concerned: "And you make your livelihood by telling lies?" (56:82). Hence, arrogance of Qorayish, linked to financial profits, led to false tawatur mentioned above about pilgrimage rituals distortions.

3- What is mentioned by Ibn Hisham (i.e., about circling the Kaaba in the nude, Ihram clothes, food items prohibitions, Al-Hams rules, etc.) is also mentioned by books of hadiths; see Moslem 4/43-44 and Al-Bokhary 2/188-200, and how God implied in 2:199 that people stand in Arafat and come from it and not from anywhere else imposed by Al-Hams group. Such history asserts Quranic verses about grave injustices and arrogance of Qorayish that had distorted rituals of pilgrimage.

4- Let us remember that God in the Quran addresses all people as far as the topic of Hajj is concerned: "O Children of Adam! Dress properly at every place of worship, and eat and drink, but do not be excessive. He does not love the excessive." (7:31). God refutes tawatur of Qorayish of prohibiting what is lawful and permissible: " Say, "Who forbade God's finery which He has produced for His servants, and the delights of livelihood?" Say, "They are for those who believe, in this present world, but exclusively theirs on the Day of Resurrection." We thus detail the revelations for people who know." (7:32). The very next verse assert prohibition of overt and covert immoral behavior in God's real sharia, as immorality was part of the distorted polytheistic religion of Qorayish that ascribe immorality and sins to God's religion: "Say, "My Lord has forbidden immoralities-both open and secret-and sin, and unjustified aggression, and that you associate with God anything for which He revealed no sanction, and that you say about God what you do not know."" (7:33). We notice that in 7:31, the word/command ''Say'' is not mentioned to command Muhammad to tell people about anything related to pilgrimage; God addresses people directly here to dress properly at every place of worship; this includes the Sacred Kaaba Mosque, and it is a disgrace that male pilgrims until now wear the laughter-inducing so-called Ihram two swathes of cloth to worship at the Kaaba semi-naked.

Secondly: circling in the nude returns in the Sunnite sharia:

1- This sacrilege returns partially by imposing on male pilgrims (until now!) to be swaddled only by two while swathes of cloth while not wearing anything underneath, not any shoes, and not any headwear, or else pay a heavy sum as a penalty. Such rules are un-Islamic and have nothing to do with pilgrimage rituals; it is a return to the Qorayish arrogance for financial reasons. Even the ascetic hermit named Taoos used to mock such invented Ihram clothes as never related to ancestral traditions; see Al-Tabakat: 5/395.

2- Of course, inventing such notion of Ihram clothes entailed the inventions of myriads of hadiths to confirm it, and such oral narratives called hadiths were written down within the Abbasid Era, as we will discuss them in a coming CHAPTER.

Thirdly: throwing pebbles:

1- This invented item is never part of Islam or pilgrimage rituals; it is NEVER mentioned in the Quran. The only way to deal with devils as per the Quran is to seek refuge in God against devils or Satan/Iblis. Apparently, this invented devilish ritual of stoning or throwing pebbles at a pillar dedicated to Satan is an invention of Satan himself to make people do this in his remembrance during Hajj! Sunnites and Wahabis claim in their myths that each pebble thrown is received by Satan as a burning coal to hurt him! Is there anything sillier than such a notion?! This notion led Sunnites to create, centuries ago, this pillar dedicated to Satan as if Satan is to be remembered by a 'holy' monument alongside pilgrimage rituals dedicated to piety and God's remembrance. How absurd! Indeed, the Quran tells us that during pilgrimage, pilgrims are to remember God all the time, instead of or more than their parentage and lineage: "When you have completed your rituals, remember God as you remember your parents, or even more…" (2:100). How come they are to remember Satan as well by dedicating a ritual to him, after completion of all rituals dedicated to God Himself?! How absurd! In our opinion, it was Satan who urged people centuries ago, long after the death of Muhammad and the revelation of the Quran, to add such a ritual after ending all the previous rituals; indeed, stoning of throwing pebbles at a pillar dedicated to Satan is being done annually by pilgrims after standing at Arafat mount, the last of Hajj rituals!

2- The mythical story of Esaf and Naela statues to encourage fornication (mentioned previously by us in this book) is mentioned by Ibn Hisham in his book ''Sirah'': 1/82-83, narrated and ascribed to Ibn Abbas, and it is also mentioned by a book by Ibn Al-Qayyim titled "Eghathat Al-Lahfan": 2/215. It is said by historians that Muhammad conquered Mecca peacefully without fighting as Qorayish surrendered, and that he smashed all pagan idols that once stood around the Kaaba. Strangely, the pillar dedicated to Satan is now standing (probably since the Umayyad Era) in the same place where once the statue of Esaf and Naela stood. This is understandable and believable because of one thing: during the Umayyad Era, sexually immoral behavior returned not only inside cities like Mecca and Yathreb, but also inside the Sacred Kaaba Mosque and during circumambulation itself!

Fourthly: overview of immorality in Mecca and by the Kaaba within the Umayyad Era:

1- For the sake of brevity, we will confine our overview here to the biography of one poet of Qorayish who lived in Mecca: Omar Ibn Abou Rabeia, who died in 93 A.H., and more details about him, his poetry, and immoral behavior are mentioned in some of our YouTube episodes of the program of ours titled "Exposing Salafism", within the episodes dedicated to women dress codes and accessories in the first century A.H.

2- Omar Ibn Abou Rabeia was the most well-known poet during the Umayyad Era; he specialized in poems of heterosexual physical love, courtship, and romantic love, and his poems are filled with explicit sexual words and many sexual innuendos as well that record his amorous adventures, especially adventures about meeting pretty (married and unmarried) women who came to perform pilgrimage. He lived in Mecca, and he had certain personal rituals to meet women who came there; he used to dress in special clothes and would meet women outside Mecca first to accompany them inside it. As a coureur de jupons par excellence, he composed many poems about chasing pretty (married and unmarried) women outside and inside the Sacred Kaaba Mosque; he used to strive to meet famous beauties among those of the fair sex among households of the Hashemites and the Umayyads. Significantly, many pretty women sought fame and being immortalized in his poems by seeking to meet him! let us bear in mind that at the time, poetry was like media today. Seeking such fame, this poet and these women obliterated from their minds the locational sanctuary of the Kaaba and pilgrimage. This was (and is) a sacrilege, of course, to seek sexual encounters or courtship inside the Sacred Kaaba Mosque and during pilgrimage. What encouraged Omar Ibn Abou Rabeia that he was sure of impunity by authorities; the reason: the Umayyad caliphs encouraged brothels and sexually immoral behavior of all sorts (especially in Mecca and Yathreb) to divert their subjects from rebellion or revolting against them and from any political ambitions. Within the Umayyad endeavors to do so, all poets were encouraged to compose verses of the type in which Omar Ibn Abou Rabeia specialized. Most people at the time liked, admired, and respected Omar Ibn Abou Rabeia and his poems, even the Umayyad dynasty whose members intentionally ignored his courtship poems dedicated to Umayyad princesses.

3- We quote here few lines composed by Omar Ibn Abou Rabeia who took pride in meeting his beloved during circumambulation around the Kaaba:

I saw her one night with her gentlewomen around the Kaaba

I thought that Fate makes us be joined at such fruitful hour

White as snow, all of them walk slowly like best sheep pedigree

More beautiful than full-moons, with shyness the drove me mad!

My heart was infatuated, as she winked at me!

Drawing nearer to the goddess, I heard her say to the rest

''Let us spoil our ritual, girls, by courting Omar!''

All of them winked at me, and I was about to swoon with lust!

But I played hard to get, and she ordered they follow me suit!

Her kisses were like elixir of life that set my soul on fire!

4- Circumambulation around the Kaaba was a chance for Omar Ibn Abou Rabeia to touch and be touched by women, and this was known by all, to the extent that other poets and other men imitated him, until one governor of Mecca issued orders to separate women and men during circumambulation and other rituals of pilgrimage; see Moroj Al-Dhahab 2/136.

Fifthly: pilgrimage to Yathreb:

1- Another invention by Qorayish and others during the Abbasid Era unjustly added to pilgrimage rituals was (and it remains until now!) to visit Yathreb to worship at the mausoleum/tomb dedicated to Prophet Muhammad inside the Yathreb Mosque. This mosque is regarded by the Muhammadans as a parallel sanctuary equal to the Kaaba! It is impossible to believe that Muhammad performed this ritual of visiting his own tomb when he performed pilgrimage! Yet, ancient Sunnites had fabricated a narrative/hadith that Muhammad allegedly said that between his pulpit and his tomb (inside such a mosque) is to be regarded a garden of paradise! Did he say that before or after his death?! This is one of the silliest most absurd notions of the Muhammadans indeed! This proves that all the so-called hadiths narratives are fabricated and have nothing to do with Islam. In the Quran, we read that Muhammad never knew the future; consequently, he never knew where and when he would die and be buried: "…no soul knows in what land it will die …" (31:34).

2- The so-called companions of Prophet Muhammad never knew any pilgrimage except to the Kaaba in Mecca, and no one ever visited the assumed tomb or mausoleum in Yathreb after Muhammad's death. Arabs never buried their dead at the time by writing epitaphs to mark the burial place of anyone; hence, history books tell us that when Muhammad died, he was buried inside the chamber where he died, which was the chamber of his wife Aisha, adjacent to the mosque in Yathreb. She went on living in the same chamber until her death during the caliphate of Mu'aweiya. No one ever wrote that Aisha lived near a tomb or a mausoleum, she lived in the same chamber and there was no stone or epitaph to locate the burial place. When she died, and other wives died before her, the Umayyad caliph Al-Waleed Ibn Abdul-Malik demolished all chambers of the wives of Muhammad to rebuilt the Yathreb mosque and widen it. Hence, no one could ever locate the chamber of Aisha by the time the devilish mausoleum had been built decades later, especially that other caliphs demolished and rebuilt the mosque several times later on. The myth of the mausoleum dedicated to Muhammad was invented by the dwellers of Yathreb in the 3^rd century A.H. during the Abbasid Era.

3- To prove the above point, we refer readers to the oldest book ever written within the fiqh and hadiths/narratives of the Sunnite religion: titled (Al-Mowata') by Malik, the founder of one of the four main Sunnite doctrines: the Malik doctrine. This book contains not even a word about visiting Yathreb or any mausoleum in it as part of pilgrimage rituals. The same applies to another ancient book titled (Al-Um) authored by Al-Shafei, the founder of one of the four main Sunnite doctrines: the Al-Shafei doctrine. We personally believe that Al-Shafei is the real first theoretician to establish the Sunnite religion in his books, especially (Al-Um) and (Al-Risala), where he wrote an exegesis for (Al-Mowata') by Malik.

4- Because the Sunnite religion is an earthly, man-made, fabricated religion that has nothing to do with Islam, the Sunnite religion is owned and changed as per whims of people, rulers, theologians, etc. as per what reflects the dominant culture at certain eras. This is why the hadiths-fabricating machines never stopped its production until now in the 21^st century. During each of the past 14 centuries, thousands of hadiths/narratives were being produced every century to add countless details to the Sunnite religion and its bottomless sharia laws to cater for every desire, taste, and whim in each era. Among such myths is the so-called mausoleum dedicated to worship Muhammad and his assumed tomb or grave. Dwellers of Yathreb haphazardly and randomly set a location inside the Yathreb mosque and spread the news that the tomb of Muhammad had been discovered in the third century A.H. The reason: to cater for desires of customers in the market! We mean to say that this crime had been committed to make Yathreb flourish economically; Yathreb dwellers at the time manipulated the popular desire of people to touch, hear, and see anything tangible and palpable related to Muhammad. By inventing such devilish pagan mausoleum inside the Yathreb mosque, offerings, money, and votive items etc. flowed to it for the economic benefits of the Yathreb dwellers. Hadiths were fabricated to avoid criticism of such devilish pagan mausoleum and to urge people to visit Yathreb; with the passage of time, pilgrimage to such pagan item has become part of pilgrimage rituals of the Muhammadans until today! Yathreb has become a 'holy' city that all people must strive to visit after they performed pilgrimage in Mecca at the Kaaba!

5- This invented falsehood that contradicts the Quran spread more by the emergence and spread of another two earthly, man-made, fabricated religions of the Muhammadans: the Shiite and Sufi religions; both of them are mainly based on, and their clergymen thrive by, deification, worship, and sanctification of mortals (dead and living), tombs, relics, etc. Accordingly, books authored by Sunnites, Sufis, and Shiites mention exhaustive details about rituals of worshipping at the Yathreb mausoleums/tombs dedicated to Muhammad, his so-called companions, and his family members and progeny. Ironically, there is a hadith authored by unknown person ascribed to Muhammad that says that whoever would invent a ritual of an act of worship never found in the Quran will go to Hell in the Hereafter. This is not surprising at all to us, as books of fiqh of the Sunnites, Sufis, and Shiites are filled with contradictions. The Yathreb mausoleums (or those of any other cities) were NEVER visited by Muhammad during his lifetime; therefore, such devilish rituals are never part of Islam, and indeed, no one ever practiced them in the first and second centuries A.H.; even the second caliph, Omar Ibn Al-Khattab, is rumored to have said that no mosque is ever travelled to except the Kaaba, as per what we read in Al-Bokhary: 3/19-29, Moslem: 4/112-127, and Ibn Saad: 6/79. Yet, unknown persons had invented hadiths about urging people to travel to visit the Yathreb mosque and another one in Jerusalem built during the Umayyad Era and given the name of Al-Aqsa mosque.

6- Before the advent of Islam, Arabs worshipped at temples, monuments, and mausoleums dedicated to gods and deities and slaughtered sacrificial animals at their locations, and eating such animals is prohibited in the Quran; see 5:3. Some of such monuments were called ''kaabas'', as they were cubes smaller than the Kaaba dedicated to several gods and goddesses (especially the three goddesses (included Isis of the Ancient Egyptians) whose worship is denounced in the Quran in 53:19-50) worshipped by Arabs before the advent of Islam. Thus, Arabs used to circle around such kaabas and offer oblation, sacrificed animals, and votive items, and such temples had their own clergymen, etc. as mentioned by Ibn Al-Qayyim and others and even the poet Al-Aasha who talked about Kaabas in Najran region; see Ibn Hisham ''Sirah'': 1/88 and "Eghathat Al-Lahfan": 2/219.

7- Performing pilgrimage to patron saints and their mausoleums and monuments is a main feature in the Sufi and Shiite religions until today; even some of the so-called saints have more than one tomb/mausoleum in many cities in the Arab world; for instance, each of Shiite deities/saints called Zeinab (a female saint or goddess) and Al-Hussein (a male saint or god) had mausoleums in Egypt, Iraq, and the Levant. In contrast, the Shiites, Sufis, and Sunnites agree on one thing as far as such paganism and polytheism are concerned: to perform pilgrimage and worship at the Yathreb mosque mausoleum dedicated to Muhammad, the supreme deity of the Muhammadans who has nothing to do with the real, mortal, historical Muhammad mentioned in the Quran. This devilish mausoleum is the most holy site to the Muhammadans, and it is a Satanist polytheistic chef d'oeuvre or masterpiece, as we deduce from the Quran: O you who believe! wine, gambling, mausoleums, and idol-worship are abominations of Satan's doing. Avoid them, so that you may prosper (5:90). Such polytheistic notions of the three types of the Muhammadans (Shiites, Sufis, and Sunnites) show how they are flagrantly contradicting the Quran and how that the Muhammadans are the real enemies of both Muhammad and the Quran. Muhammad had but one clear message conveyed by God through him within the Quranic revelation: "Know that there is no God but Allah…" (47:19). This is the message that Muhammad strove for spreading it and suffered persecution and harm inflicted on him by disbelievers and aggressors. Once he died, he was deified by the Muhammadans as deity beside God, with his name mentioned in prayers, call to prayers, pilgrimage, remembrance of God, invocations and supplications addressed to God, and finally as a second part of the testimony of Islam: (There is no God but Allah). Shame on the Muhammadans!

CHAPTER XI: Overview of Differences within the Sunnite Religion in Pilgrimage Rituals

Firstly: differences within the Sunnite pilgrimage and the many failed attempts of reconciling discrepancies:

1- Discrepancies, contradictions, and differences (both minor small ones and huge, major ones) are the main features of Sunnite fiqh rules (i.e., jurisprudence) related to pilgrimage rituals and narratives related to it authored and accumulated with the passage of centuries, even within the Sunnite doctrines. The Abou Hanifa doctrine imams insisted that pilgrimage consists merely of circumambulation around the Kaaba and standing by Arafat mount, whereas the imams of the other Sunnite doctrines of Al-Shafei, Malik, and Ibn Hanbal insisted that pilgrimage consists of Ihram, circumambulation around the Kaaba, circling Safa and Marwa, and standing by Arafat mount. Author of the book titled ''Tafseer Al-Manar'' adds to the list removing one's head hair and to get dressed in the so-called Ihram clothes within certain locations before entering Mecca. See ''Tafseer Al-Manar'': 2/177.

2- As all 'Muslims' perform Hajj together despite differences in doctrines within the earthly man-made religions, authors of 'modern' Sunnite books (i.e., authored in the late 19^th century and during the whole of the 20^th century) have attempted to reconcile and group all ancient diverse doctrinal and fiqh views that are contradictory, especially regarding confirmed pilgrimage rituals. The most prominent book of such genre is the Wahabi/Salafist one titled "Minhaj Al-Muslim" authored by Abou Bakr Al-Jazaeiry. Such attempt reflect the Saudi/Wahabi arduous and unsuccessful task to reconcile differences and offer a unified vision for pilgrimage to suit the tastes of the KSA royal family who are sponsors of Sunnite Wahabism.

Secondly: general differences in Sunnite pilgrimage:

1- As per narratives of the Abbasid Era authored by imams, theologians, and scholars of the Sunnite religion, the so-called companions of Prophet Muhammad began to differ regarding pilgrimage rituals; yet, we disagree with that view and deem it faulty. The reason: when those imams differed around issues related to pilgrimage rituals, each of them falsely ascribed his views to dead companions to lend sham credibility to his views; i.e., they lied to reinforce their views instead of doing the right thing: to resort to the Quran as the only criterion. Many of them ascribed their different, contradictory views by ascribing them to Muhammad himself after at least 250 years of his death! Such false and frequent ascribing views and situations to Muhammad and his contemporaries was the device that would sanctify views originally adopted by these Sunnite imams and prevent any possible criticism or discussion. Hence, all Sunnite imams and scholars were a bunch of inveterate liars who authored and produced so many contradictory hadiths and views; even a Sunnite scholar/imam would tend to express a certain view and its opposite view in the same book, thus contradicting themselves. Let us quote examples below, till the end of this current CHAPTER.

2- In Moslem: 4/53 and ''Tafseer'' by Ibn Katheer: 1/237, we read about Malik ascribing rituals of Ihram and combining Hajj and Umrah to the son of Omar Ibn Al-Khattab, who was merely a child when Prophet Muhammad died! Malik in such narratives criticizes some unnamed ones who committed sacrilege during the state of Ihram, and we understand his views clearly when we read Ibn Katheer who ascribes his views to Ibn Abbas, who purportedly deplored sexual talking and innuendoes of people inside the Sacred Kaaba Mosque, as a poet was rebuked by Ibn Abbas for a line of verse uttered there loudly by him, but the poet was adamant that only having sex with one's spouse as forbidden during Hajj, and not any words referring to sex! This line of verse goes as follows:

Those camels walk slowly and we want to hurry to f*** Lamees!

The woman called Lamees was the slave-girl of the poet. Of course, he used the four-lettered f-word which is very vulgar to be uttered inside the Sacred Kaaba Mosque; this is against the state of Ihram, when one must focus on piety and remembrance of God, and nothing else.

3- In contrast to the above, we read in Moslem 4/53 that Abdullah Ibn Omar and Ibn Abbas debated with some other men inside the Sacred Kaaba Mosque about if one should plan to copulate with one's wife after finishing circumambulation around the Kaaba. Ibn Omar insisted that he saw Muhammad finishing circumambulation first before having sex with his wives while still in a state of Ihram! Of course, this is sheer and utter nonsense, Ibn Omar was merely a child when Muhammad died, and nobody should copulate with spouse during Hajj at all during Ihram. Hence, such nonsense has been authored by writers and ascribed to Ibn Omar decades after his death.

Thirdly: differences in locational points of Ihram fabricated by Sunnites:

1- The Sunnite imams have invented a silly notion called locational points of Ihram; it means that they claim that Muhammad had specified certain locations outside Mecca coving all angles from which pilgrims came, and such reaching such locations means to wear the so-called Ihram clothes before entering Mecca. If a pilgrim would pass by it without doing so, he/she are to return to it again to wear the so-called Ihram clothes! Of course, such silly notion has nothing to do with the Quran; it is a Sunnite fabrication around which sheets and sheets of Sunnite fiqh books revolve.

2- Within a laughter-inducing hadith authored by anonymous and ascribed to Ibn Omar, we see that each group of pilgrims coming of certain region (Najd, the Levant, Yathreb, Yemen, Iraq, etc.) had their own location point of ihram outside Mecca singed by Muhammad himself. See Al-Mowata': 113, Al-Bokhary: 2/165, and Moslem 4/6-7. This is ridiculous because no pilgrims ever came from Iraq and the Levant during Muhammad's lifetime when he performed Hajj shortly before death. The Levant began to produce pilgrims long years after it was conquered by the caliph Omar Ibn Al-Khattab.

3- Other hadiths makes the caliph Omar as the author of the notion of locational points of Ihram, while other hadiths makes Abdullah Ibn Omar, his son, as the fabricator of this myth; this indicates clearly that this notion is never a part of Islam, but a Sunnite notion that varied as per whims!

4- Our laughter at contradictions continues as Al-Shafei in his book titled (Al-Um) casts doubts on all narratives and hadiths ascribed to Muhammad about this weird notion of locational points of Ihram, and he asserts that no pilgrims came from certain regions during Muhammad's lifetime but after such regions were conquered by Arabs first. Hence, he deduced that people had invented such locational points of Ihram; yet, he contradicts himself as he mentions in his book, in a reserved manner, that those wishing to adhere to the notion, as they come by ships or caravans, then it is up to them and it is OK! See Al-Um: 2/118.

5- Of course, Al-Shafei was influenced by views of his time about Ihram supposed locations points, even within pilgrims coming in ships within the Red Sea. The query is raised now by us: how come that there are the so-called locational points known by all pilgrims inside a ship at sea?! Of course using a compass, Google Maps, or GPS navigation, right?! Another question proving the absurdity of the so-called locational points notions is as follows: what about poor pilgrims in the 21^st century coming from Europe, the two Americas, and Australia? Why are those poor ones lack the so-called locational points of their own?! The inevitable and pivotal question comes here: why on earth debating such a notion never mentioned at all in the Quran?! Instead of writing sheets and sheets about nonsensical notion and creating much ado about nothing, why do not we return to the sole source of Islam: God's Word of the Quran. We personally discern from the Quran that a pilgrim begins the state of Ihram (without certain dress codes or uniform of any type, of course) once inside the Sacred Kaaba Mosque.

Fourthly: differences in Sunnite prohibitions during Ihram:

1- Sunnite authors had invented needless prohibitions during the state of Ihram, such as pilgrims should not use perfumes. Typically, Sunnite imams and scholars differed regarding that topic and refuted one another by fabricating hadiths regarding allowing or preventing wearing perfumes during the state of Ihram. Al-Shafei writes a hadith of his own imagination against it, about pilgrims keeping away from sex with spouses and from perfumes during pilgrimage; see Al-Um: 2/128-129, while others who stood for it fabricated a hadith about Aisha putting perfume to Muhammad before he performed Hajj!

2- Reading Moslem: 4/12-13, we see the author as prohibiting wearing perfumes during the state of Ihram as Ibn Omar mentioned that to smell of sweat and mud is better than to smell of perfume during Ihram, whereas the author a page later mentions the story about Aisha mentioned in the previous point above!

3- In our opinion, it is OK to wear perfumes while in the state o Ihram. The reason: God forbids us in the Quran to forbid and ban something legal, lawful, and permissible: "O Children of Adam! Dress properly at every place of worship, and eat and drink, but do not be excessive. He does not love the excessive. Say, "Who forbade God's finery which He has produced for His servants, and the delights of livelihood?" Say, "They are for those who believe, in this present world, but exclusively theirs on the Day of Resurrection." We thus detail the revelations for people who know." (7:31-32). Another reason: it is strictly prohibited in the Quran to ascribe lies and falsehoods to God and His religion: "Say, "My Lord has forbidden immoralities-both open and secret-and sin, and unjustified aggression, and that you associate with God anything for which He revealed no sanction, and that you say about God what you do not know."" (7:33).

4- Prohibitions during Ihram and pilgrimage are specified clearly in the Quran: sex with one's spouse, immorality and sinning, disobedience, debating and quarreling, hunting, and shaving one's head before finishing pilgrimage (Hajj or Umrah) so as not to kill any living organisms inside one's hair. God makes other rules of redemption about those who hunt or have to shave: "And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain piously conscious of God, and know that God is stern in retribution. The Hajj is during specific months. Whoever decides to perform the Hajj-there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj…" (2:196-197). In their books, Sunnite imams require redemptions and atonement measures if a pilgrim infringes or violates their prohibitions that they have invented. Books of hadiths and narratives mention lots of details about this, and they invented the notion that certain creatures might be killed during Ihram: scorpions, mice, kites, vapid dogs, and crows. This is of course against the Quran. see Al-Mowata': 147 and Moslem: 4/18.

Fifthly: Sunnite differences about circling the Kaaba and about the so-called black stone:

1- Originally, during circling the Kaaba, no pilgrim is to touch its walls, bricks, or cloth so as not to turn the Kaaba inside their hearts into a pagan idol or polytheistic monument, and people used to prohibit those who do this; see Ibn Saad: 5/171. Hence, the first century A.H. contained little Sunnite myths, a fact that we have concluded from Ibn Saad in his book of history (Al-Tabakat Al-Kobra), whereas the Abbasid Era witnessed the fabrications of so many myths that had to be 'authenticated' by fabricators of hadiths authored to support so many contradictory views, while ascribing false narratives to Muhammad and his so-called companions more than two centuries after their death. Typically, each Sunnite inveterate liar would author myriads of hadiths to support his view while debating with other Sunnite liars who held different views.

2- Sunnite narrators, or rather fabricators, have required from pilgrims to sanctify and worship as 'holy' the so-called black stone by touching and kissing it in its special position, as Ibn Omar allegedly did (see: Al-Bokhary: 2/185, Moslem: 4/65-66 and ''Bologh Al-Maram'' by Ibn Hajar: 72). Originally, this black stone is used to mark the beginning of the seven rounds of circumambulation around the Kaaba, so as not to get confused while counting them. It is sad that thousands of pilgrims today push one another to touch and kiss it, though sanctification of items (of stone or any other material) and of human beings is a notion against Quranic teachings. Notably, other hadiths were also invented to prevent touching this black stone, as it is a mere mark, not a holy item of any sorts.

3- Al-Shafei in his book mentioned the black stone as being hallowed and people touching and kissing it, but he rejected the notion, asserting that a descendant of one of the so-called companions performed pilgrimage with Taoos, the ascetic hermit known at the time, and he noticed that Taoos never touched or even tried to get near the black stone. It is funny that Al-Shafei would deem Taoos as the source of legislation in Islam instead of the Quran! Al-Shafei asserts in his book that as long as Taoos did not do this, then Muhammad did not do this as well. In fact, the first century A.D. never witnessed any sanctification of any items of any type, let alone to his black stone or any brick or corner of the Kaaba. This fact is asserted by Malik, who never in his book mentioned anything about kissing or touching the black stone or the walls or the cloth of the Kaaba.

Sixthly: Sunnite differences about the so-called special Ihram clothes:

1- The bad habit of circling around the Kaaba in the nude, which dominated pre-Islamic era, has returned partially by the revealing so-called special Ihram clothes reserved only for male pilgrims; Qorayish invented such a notion: male pilgrims wear nothing at all but two swathes of white cloth wrapped around their naked bodies, while wearing nothing underneath them: no shoes, no headwear, no underwear, no shirts, etc. Such a silly notion has nothing to do with Islam: the Quran never speaks about special clothes for pilgrims or indeed for any other acts of worship. Qorayish imposed redemptions or atonements for those male pilgrims who violate the rules of this so-called special Ihram clothes. Indeed, Taoos, the ascetic hermit of the 1^st century A.H., purportedly denied such invention and rebuked the male youths who did wear such ridiculous swathes of cloth, and asserted that he never heard of such a thing in the ancestral traditions, while insisting on performing pilgrimage in his ordinary clean clothes; see Ibn Saad: 5/395. We conclude then that such ridiculous notion of the so-called special Ihram clothes that reveal partially the bodies of naked men is part of the Qorayish arrogance and devilish tawatur that went on until written down in Sunnite books of the Abbasid Era, along with hundreds of fabricated hadiths to support this notion.

2- Because such a fabricated notion has nothing to do with Islam (the Quran alone), there are myriads of hadiths (ascribed to Muhammad) for and against it; see Al-Bokhary: 3/19, 2/169, Moslem: 4/2-3, Al-Um: 2/125, and Al-Mowata': 145.

3- There are other fabricated hadiths about the 'only right' way to wrap the two swathes of white cloth around the male body: to wear the first piece of cloth around the upper body in a way so that to reveal the right shoulder and part of the upper body and chest, while covering and wrapping tightly the lower body totally with the 2^nd piece of cloth. It is funny that Al-Shafei mentions this in his book based on one narrator named Joreij (the Arabic diminutive form of the name George), who claimed he heard from his father, a non-Arab convert to Islam, that Muhammad dressed in that way during Hajj! This is ridiculous; Al-Shafei has based his view on a non-Arab named little George who never saw Muhammad at all! See Al-Um: 2/148.

4- In the same page, Al-Shafei claims that Omar Ibn Al-Khattab said that showing a naked shoulder along with part of chest and upper body was done to spite polytheists by showing physical strength during Muhammad's lifetime. Notably, Al-Shafei seems not to be convinced with such reason and such a notion, and he casts doubts on special Ihram clothes for male pilgrims, because female pilgrims were not required to wear special Ihram clothes, as per other contradictory hadiths asserting the fact that men wore their ordinary everyday clothes while performing pilgrims with Muhammad. See Al-Um: 2/148 and Al-Mowata' 146. Finally, Al-Shafei asserts his own view that it is OK for male pilgrims to perform rituals wearing anything they like which would cover their whole body, and if men would wear the swathes it was also OK by Al-Shafei! We personally assert here that it is disgraceful for female pilgrims to stare at semi-naked male bodies while circumambulating the Kaaba. God orders us to dress properly for every place of worship, and this includes the Sacred Kaaba Mosque: "O Children of Adam! Dress properly at every place of worship…" (7:31).

Seventhly: Sunnite differences about how to circle the Kaaba:

1- The Sunnite authors invented yet another notion so silly and un-Islamic at all; they insist in their books that the seven rounds circling around the Kaaba must be performed by male pilgrims (not female ones) in special manner; to hurry as if running with short steps in the first three rounds and to walk during the rest four rounds. Sunnite authors and fabricators claim that Muhammad did this to show polytheists (again!) the physical strength of himself and that of his so-called companions; see Al-Bokhary 2/185. Al-Bokhary in such a hadith claims that Omar Ibn Al-Khattab protested against such strange notion, but other companions explain to him the supposed reason and origin and insist on imitating Muhammad! How silly to ascribe such absurdity to Prophet Muhammad! Indeed, this Sunnite deity named Al-Bokhary was an inveterate liar who fabricated thousands of hadiths.

2- This strange, weird notion is asserted elsewhere as an honored and revered ascertained traditions or the so-called Sunna ascribed to Muhammad; see Moslem 4/64-65. It is as if this notion would be applied just in case it might be right! Yet, so many authors rejected it; why on earth retain it since it is never mentioned by the Quran in the first place?! For instance, Al-Shafei rejected the whole thing altogether; yet, he fluctuates in his book between deeming the thing as quite harmless and seeing it as superfluous and useless; see Al-Um: 2/149. By the way, it is very funny the way Al-Shafei expresses himself while tackling such topics, as he adopts recurrent phrases such as: (''I like this'', ''I do not like that''); hence, Al-Shafei makes his viewpoints and preferences, his personal likes and dislikes, part of Islamic sharia! Later scholars imitated him in the way that there are hated things which are not prohibited but should be avoided! This is of course another silly notion that its fabricators had the presumption and audacity to add to the Quranic sharia of God, as if it were lacking!

Eighthly: Sunnite differences concerning Safa and Marwa:

1- The Quran tells us that circling to and fro between mounts Safa and Marwa is not obligatory but those who voluntarily perform it will be rewarded, and this indicates that this ritual is NOT a duty or obligation among Hajj and Umrah pilgrimage: "Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House, or performs the Umrah, commits no error by circulating between them. Whoever volunteers good-God is Appreciative and Cognizant." (2:158).

2- Though the Quranic verse 2:158 is clear concerning that subject, differences abound in books of Sunnites and their narratives (authored by Malik, Al-Shafei, Ahmad, Abou Hanifa, Anas, Ibn Omar, Ibn Abbas, etc. See ''Tafseer'' by Ibn Katheer: 1/199) that ascribe to Muhammad things contradicting this verse in particular.

3- Sunnite scholars disagree yet again concerning the number of rounds going to and fro between Safa and Marwa mounts; Al-Shafei asserts that they are seven rounds; see Al-Um: 2/178; yet, some claim that Muhammad performed one round only; see Moslem 4/70.

4- We discern from the verb ''circulate'' (in the Quranic tongue) in the Quranic verse 2:158 that they are seven rounds, because it is the same verb used with the Kaaba in the Quranic verse 22:29, and this is voluntary act of worship and NOT an obligatory duty or ritual of pilgrimage that undermine pilgrimage if not performed.

Ninthly: Sunnite differences in pilgrimage rituals for women:

1- The Quran contains no special pilgrimage rituals for women (i.e., female pilgrims) at all, and all Quranic verses regarding pilgrimage rituals address pilgrims and all people at large of both genders. Hence, women who have their periods during Ihram and pilgrimage should go on performing rituals as usual and they are not to be prevented from performing pilgrimage. Yet, Sunnite imams who fabricated the entirety of the Sunnite religion made the Sunnite sharia contradict the Quran, as Sunnites despite and hate women, making them lacking reasoning minds and faith! Typically, Sunnite scholars and theologians differed a great deal and each tried to consolidate his views by fabricating narratives and hadiths and attributing them falsely to Muhammad. Such contradictory hadiths were uttered by Muhammad and never heard by his so-called companions who were busy committing crimes of Arab conquests (rape, enslavement, looting, massacring, sabotage, etc.), and later on, they were busy within years of civil strife, settling in conquered countries and marrying women there, enslaving women and having sex with them, looting and hoarding money and assets, etc.

2- Sunnite scholars and imams invented hadiths ascribed forcibly to Muhammad, in order to tell women not to circumambulate the Kaaba while having their periods, but to allow women to perform other rituals; see Moslem: 4/27,30, 35, and 36. Yet, Al-Shafei held the view that women having their periods are to be prevented from all rituals of pilgrimage and ascribed hadiths fabricated by him to Aisha and Ibn Omar; see Al-Um: 2/150. We read in hadiths inside the book of Al-Bokhary: 2/187 that the Umayyad caliph Hisham Ibn Abdul-Malik prevented women circumambulating the Kaaba beside men at the same time. Other hadiths imply the exact opposite; this shows that contradictory views imply many anonymous authors among the narrators of Sunnite sharia who quarreled and disputed over the same issue over and over and held different views. This man-made Sunnite sharia is not fabricated in a very good manner indeed because of countless discrepancies and opposing stances and opinions; hence, Sunnite sharia is backward, devilish, and silly. In our modern times, the hypocritical Wahabis (esp. the terrorist MB and the terrorist Salafist groups) claim that such myths and man-made views are God's sharia! Nothing could be further from the truth. Shame on all Wahabis!

3- One of the reasons is the spread of sexually immoral behavior during the Umayyad Era; women were touched, harassed, or molested during circumambulation as men mixed with women, and this entailed some Sunnite imams, like Al-Shafei, to call for gender separation in all rituals. See Al-Um: 150.

4- We have mentioned that when Damascus became the capital and political center of the Umayyads, the Umayyad caliphs intentionally drowned Mecca and Yathreb with female slaves, female and male singers/slaves, brothels, prostitutes, poets who chant pomes of physical love and sex, luxurious items, etc. so that grandchildren of the so-called companions of Muhammad would remained diverted and never organize political movements or any revolts. Literature of the period (mainly poems) is filled with poems of describing pretty women, amorous conquests, wine-drinking, dancing, chasing women, etc. We have mentioned that the most prominent of the poets was Omar Ibn Abou Rabeia who chased and courted pretty women inside and outside Mecca and near the Kaaba, even during pilgrimage rituals, and poems about men dating women inside Mecca and near the Kaaba were so spread until a governor of Mecca ordered the segregation between both genders in all pilgrimage rituals. See ''Al-Aghany'' by Al-Asphahany 1/103, 118, 160:169, 172:199, 207, 221, and 247. See Moroj Al-Dhahab 2/136. In contrast, ascetic hermits in Mecca, Yathreb, and Iraqi cities issued many fatwas that reflect over-zealous attitude against women and restricting their freedom by countless prohibitions, even some religious scholars, like Al-Shafei, prohibited women from circling to and fro Safa and Marwa mounts to avoid sexual harassment by immoral, profligate men; Al-Shafei urged very pretty women who insist on performing all rituals to do them by night, or to do them by day while covering their faces, and preferably covered from tip to toe! See Al-Um: 178. We may wonder here about yard-stick or criteria used by Al-Shafei to measure beauty of women! Did he organized beauty pageants and contests to decide who would be too pretty to perform rituals at day and at night?! What sort of a religion is this to be based on what Al-Shafei liked or disliked?! This is the main feature dominating in man-made religions: to follow whims and personal preferences.

5- In fact, women are victims within the Sunnite jurisprudence, and this goes on within Sunnite Wahabism; indeed, the Wahabis are also victims of women; they are obsessed with, tortured by, and maddened by women all day long, and we seriously fear that they might reach pure madness and issue a fatwa to cleanse the Arab world of women!

PART III: Pilgrimage in the Sufi Religion

PART III: Pilgrimage in the Sufi Religion

PART III: Pilgrimage in the Sufi Religion: (twelve chapters). CHAPTER I: Discrepancies and Contradictions within the Earthly Man-Made Religions: Firstly: deepened disputes and contradictions within man-made, fabricated religions, Secondly: the beginnings: (A) deification of prophets and messengers is root of discrepancies and disputes, Thirdly: the beginnings: (B) human beings were one community, but they are now the nation of Christ, nation of Muhammad, nation of so-and-so, etc., Fourthly: the beginnings: (C) the unjust devilish tawatur or revelation that ascribes falsehoods to the divine revelation, Fifthly: God warns all Quran-believing people against disputes and divisions, the trap in which People of the Book have fallen, Lastly. CHAPTER II: The Sufi Religion: A Historical Overview: Definitions of Sufism, Divisions of Sufis, Sources of Sufism, Between Islam and Sufism, Beginning of Sufism, Spread of Sufism, Sufism Controlled the Mameluke Era in Egypt, Lastly. CHAPTER III: The Sufi Religion: Overview of Sufi Tenets: Introduction, Firstly: Al-Ghazaly (450:505 A.H.) and his Sufi creed in his book (degrees of Tawheed), Secondly: our comments regarding Al-Ghazaly, Thirdly: pantheism in the many-volume book "Ehiaa Olom Eddine" authored by Al-Ghazaly, Fourthly: our comments on Al-Ghazaly and unity of existence, Lastly. CHAPTER IV: Sufism and Ignoring Islamic Acts of Worship: Firstly: religious duties and acts of worship between Islam and Sufism, Secondly: Al-Ghazaly and his attempt to reconcile Islam and Sufism regarding ignoring acts of worship, Thirdly: Al-Shaarany and the attempt to justify ignoring acts of worship during the Mameluke and Ottoman eras, Lastly: a brief reminder. CHAPTER V: Sufis Call for Despising the Kaaba: Firstly: Sufis haughtily refuse to orient themselves to the direction of the Kaaba during prayers, Secondly: Sufis hate the Kaaba and circumambulation during Hajj, Thirdly: preferring Sufis saints to the Kaaba, Fourthly: Sufis claim that the Kaaba itself circumambulates Sufis saints! CHAPTER VI: The Sufi Call for Rejecting Islamic Pilgrimage. CHAPTER VII: Legislation of Sufi Pilgrimage to Saints and Mausoleums: Firstly: pilgrimage during the pre-Islamic era to mausoleums and 'sanctified kaabas', Secondly: Sufi pilgrimage, Thirdly: the call for Sufi pilgrimage before the Mameluke Era, Fourthly: the call for Sufi pilgrimage during the Mameluke Era. CHAPTER VIII: Rituals of Sufi Pilgrimage: Introduction, Firstly: rituals within a Sufi's heart, Thirdly: performed rituals and their types, Fourthly: financial rituals. CHAPTER IX: Purposes of Sufi Pilgrimage: Introduction, Pilgrimage to Mausoleums Seeking Remedy, Pilgrimage to Mausoleums Seeking Payment of Debts, Pilgrimage to Mausoleums Seeking to Implore God to Enable People to Visit Mecca. CHAPTER X: Famous Sufi Pilgrimage ''Kaabas'' in Egypt during the Mameluke Era: Firstly: pilgrimage to 'holy' sanctified buildings and living saints, Secondly: preferring mausoleum of Al-Badawi to Mecca and Yathreb, Thirdly: the universality of 'holy' sanctified buildings, kaabas, and tombs in Egypt, Fifthly: special 'holy' mausoleums for women, Sixthly: mausoleum of Al-Hussein (biggest devilish, Satanist location in Egypt), Seventhly: fake mausoleums ascribed to famous saints, Eighth: travellers and pilgrimage to Sufi mausoleums in Cairo, Lastly. CHAPTER XI: Sufis Turn the Kaaba as a Location for their Assumed Deities: Firstly: Sufi deities at the Kaaba, Secondly: the assumed Sufi deities gather at the Kaaba, Thirdly: Khedr, the Kaaba, and pilgrims, Fourthly: the Kaaba and Qutbs, Lastly: pilgrimage of Sufis is not to the Kaaba alone, but to Sufi deities. CHAPTER XII: Corrupting Islamic Pilgrimage to Mecca by Performing Sunnite Pilgrimage to the Yathreb Mausoleum: Firstly: corrupting Islamic pilgrimage to Mecca by performing Sunnite pilgrimage to mausoleum ascribed to Muhammad in Yathreb, Secondly: the role of the Sunnite religion in developing such falsehood, Thirdly: faith tenets which are the bases of Sufi sanctification of the mausoleum ascribed to Muhammad, Fourthly: two contradictory personalities of Muhammad, CONCLUSION of the Book: in a nutshell.

PART III: Pilgrimage in the Sufi Religion

CHAPTER I: Discrepancies and Contradictions within the Earthly Man-Made Religions

Firstly: deepened disputes and contradictions within man-made, fabricated religions:

1- In the previous part of this book, PART II, we have tackled the true tawatur of the religion of Abraham as far as pilgrimage is concerned inside the Quran and how Qorayish once re-established the false, devilish tawatur to serve economic, financial purposes once Muhammad died. We have also tackled how the Sunnite religion scholars had fabricated un-Islamic pilgrimage rituals and interfered and distorted original rituals as per their whims and consolidated their personal views by fabricating and authoring contradictory hadiths and narratives falsely ascribed to Muhammad. Thus, the man-made Sunnite religion imams and authors used to disagree on many issues about many topics, and pilgrimage was no exception to this rule. Each issue or topic was heavily tackled by their contradictory fabricated hadiths as the pioneer narrators of the Sunnite creed debated and quarreled with one another.

2- With countless differences among imams and scholars at the time, the Sunnite religion was divided into many sub-creeds and doctrines, and schools of thought thrived and increased, though only four Sunnite doctrines survive now. Of course, such divisions were caused by so many contradictions, debates, and quarrelling among Sunnite imams, as their man-made fabricated narratives in their writings reflect human visions that are bound to be filled with falsehoods, illogicalities, fallacies, whims, etc. and each of them gathered followers around him and they vied in fabricating hadiths to refute and oppose one another in debates and in writings books and letters.

3- Of course, such doctrines have nothing to do at all with the Quran (real Islam), and even the Quranic text does not mention the word ''doctrine'' itself. The crimes of the founders of such doctrines are 1) to add to religion things never mention by God, and 2) to ascribe forcibly their opinions and views to Muhammad in the form of a hadiths that he never uttered. Hence, such four doctrines (ascribed to Abou Hanifa, Malik, Al-Shafei, and Ibn Hanbal) were treated in later eras as divine sharia laws that add to or interpret the text of the Quran! Hence, in later eras the falsehoods filling these doctrines metamorphosed into fossilized contradictory 'truths' and its authors into deities!

4- Contradictions and discrepancies within the Sunnite religion are deepened within the level of fabricated hadiths; the very first book of hadiths was (Al-Mowata') by Malik, and in fact, he never wrote it; rather, he dictated it to his disciples. This is why more than one edition of it exist until now, and such editions of course contradict one another. Moreover, many contradictory hadiths that refute one another are found in the same edition. This same phenomenon of contradictory hadiths in one authored book is repeated in ''Al-Um'' by Al-Shafei. As for Abou Hanifa, he never authored any book; he was killed in prison by the Abbasid caliph Abou Jaffer Al-Mansour in 150 A.H., before the beginning of the era of writing down oral narratives and hadiths. Yet, his two favorite disciples, namely Al-Shaybany and Abou Youssef, wrote what they claim to be partially views of Abou Hanifa their master and what are theirs. Yet, they opposed him in almost all of his views and edicts. Ibn Hanbal was not a religious scholar of jurisprudence; rather, he was a fabricator of hadiths, and his book of hadiths titled "Mosnad Ahmed Ibn Hanbal" is not arranged as per topics of fiqh as is the case with Al-Bokhary and Moslem. This means he did not found any doctrine in his name. Yet, his fame grew because the Abbasids persecuted him, and his followers of extremists were the ones to create a doctrine carrying his name and formed a movement of fanatics that theorized and committed acts of violence later on.

5- This intertwining and overlapping between hadiths and fiqh widened the gap/abyss of differences between scholars of fiqh and authors/fabricators of hadiths. Each scholar and narrator forged hadiths to refute or support almost anything, resulting in the fabrication of a myriad of contradictory hadiths. In later eras, scholars who studied and classified hadiths attempted to find a solution by verifying the veracity of each man/woman from the series of narrators of each of the hadiths to make sure if Muhammad uttered such and such thing or not. Indeed, this failed attempt led to more and more discrepancies and differences and no issue was ever resolved upon as far as hadiths and their authenticity are concerned.

6- All the above is concerning the formation and development of the Sunnite religion, and it has other branches like the one about Sunnite tenets about epithets of God, fate, etc. within a branch that came to be known as Kalam (literally, science of discourse) that began by the Mu'tazala who were greatly influences by Greek philosophies and tried to make them compatible with the Quran, but the conservative Sunnites vehemently opposed to any innovative ideas coming from Europe. The famous founder of a less-spread doctrine, Abou Al-Hassan Al-Ashaary, rejected his Mu'tazala group, joined the Sunnite conservative scholars, and authored his writings to refute the philosophies. The ideas of the followers of the Sunnite Al-Ashaary doctrine were soon enough refuted by the Sunnite Maturidi doctrine followers. It is funny that the followers of the Sunnite Ibn Hanbal doctrine hate the followers of the Al-Ashaary doctrine, despite the fact that Al-Ashaary deserted his Mu'tazala group to join scholars of hadiths and fiqh.

7- Within the 4^th and 5^th centuries A.H., hundreds of religious doctrines and denominations have been formed within the societies of the Muhammadans, and many books were authored to refute or support certain schools of thought by Al-Malti, Al-Ashaary (died in 330 A.H.), Ibn Hazm (died in 456 A.H.) who lived in Andalusia, and Al-Shahristany (died in 548 A.H.). Of course, as expected, these hundreds of religious doctrines and denominations differed in almost every topic or issue in faith tenets, hadiths, fiqh, legislations, etc. Discrepancies and differences increased beyond measure; matters exacerbated by the emergence and flourish of Sufism and Sufi orders with their own sub-creeds and doctrines.

8- With such unsettled huge amounts of differences in all aspects of the Sunnite religion, it is laughter-inducing in our modern age to see Sunnites believe in mythical concepts and hoaxes such as ''unanimous agreement of scholars/the Umma (nation)'', as though all caliphs and scholars and ordinary people in all eras gathered together in a council an agreed upon one subject at all! This is unthinkable, but the herd of today's Sunnites stick to this notion blindly as if irrefutable!

9- After the above overview about the earthly, man-made, fabricated Sunnite religion, we move now to the earthly, man-made, fabricated Sufi religion. Sufi orders increased exponentially and some of them died out and some branched and flourished. Followers increased and vied for room within these orders as they admired certain Sufi sheikhs/heads, who in their turn competed to gather as many followers as possible. Of course, dead sheikhs became 'canonized' as saints once they died and buried and their tombs turned into shrines and mausoleums to be worshipped reverently. Inheritors of those so-called holy men or 'saints' vied for increasing their followers because this meant more money hoarded and oblations consumed by them! Sufi orders differed with one another greatly; each of them was and is a full-fledged separate religion in itself. Likewise, the earthly, man-made, fabricated Shiite religion contains as a basic tenet the idea of saints and worshipping at shrines/mausoleums. Shiites suffered also countless discrepancies and differences in fiqh and hadiths that led to the emergence of sub-creeds, branches, and doctrines that all raise the Shiite banner, from the days of the first founder of Shiite religion in Arabia, Abdullah Ibn Saba, until our modern age, passing by the Twelver doctrine (centered now in modern Iran), Houthis and Zaidiyya in Yemen, Alawites in Syria, and other Ismaili Shiite doctrines in other locations. Likewise, Christians had and have many denominations, orders, and sub-creeds like Coptic Orthodox, Jacobites, Catholics, Monophysists, Jesuits, Franciscans, Mormon, Jehovah's witnesses, etc. and this branching and forming of sects seem to be endless. Likewise, Jews were and are Sadducees, Pharisees, Hasidic ones, Karaite ones, Rabbinic ones, Ultra-Orthodox ones, etc. As a Quranist, we believe that all these are and were earthly, man-made, fabricated religions that have unjustly supplanted God's only celestial religion of (There is no God but Allah). This has been devilish attempts to submerge and replace God's true religion conveyed by His prophets. We can assert the same about Asian and African creeds and religions; they surely supplant other celestial messages that we do not know about.

10- Hence, as per the above points, we face now a terrifying fact: despite huge discrepancies and vast unsettled differences among all these earthly, man-made, fabricated religions, they agree on supplanting the divine, celestial religion of (There is no God but Allah) by sanctifying mortals and things. They agree on creating creeds based on devilish or Satanist tawatur ascribed unjustly and falsely to God. They agree on being founded on whims and caprices. On the other hand, the divine, celestial religion of (There is no God but Allah) is based on the human reasoning mind and NOT on clergymen of any type. These earthly, man-made, fabricated religions are based on clergymen that support tyranny, corruption, and injustice. They agree on deceiving the masses with the opium of their corrupt creed notions to stifle their hopes in justice, freedom, and human dignity. They agree on the fact that they oppose the true religion of God: Islam (literally, total submission to God alone) which is revealed by God and conveyed by His prophets in many tongues with one clear message of (There is no God but Allah) and its call for justice, charity, peace, religious freedom, and to wait till Judgment Day when God will settle all disputes and settlements among people in religion.

Secondly: the beginnings: (A) deification of prophets and messengers is root of discrepancies and disputes:

1- No disbeliever, however deep-rooted in disbelief, would dare to claim that he/she is the creator of the universe. God/Allah asserts that there is no other Creator but Him: "O people! Remember God's blessings upon you. Is there a Creator other than God who provides for you from the heaven and the earth? There is no God but He. So how are you misled?" (35:3); "Is He who creates like him who does not create? Will you not take a lesson?" (16:17); "Or were they created out of nothing? Or are they the creators? Or did they create the heavens and the earth? In fact, they are not certain." (53:35-36); "Say, "Who is the Lord of the heavens and the earth?" Say, "God." Say, "Have you taken besides Him protectors, who have no power to profit or harm even themselves?" Say, "Are the blind and the seeing equal? Or are darkness and light equal? Or have they assigned to God associates, who created the likes of His creation, so that the creations seemed to them alike? Say, "God is the Creator of all things, and He is The One, the Irresistible."" (13:16). Hence, if we really believe that God alone is the Omnipotent Creator and that human beings are creatures made by Him, we must believe as well that no names of any human beings should be put beside the Name of God; the testimony of (There is no God but Allah) makes all human beings (prophets and non-prophets) equal of their being servants to the Lord. This type of equality makes no room at all for differences in religion. Devilish, Satanist tawatur does and did just the exact opposite; by sanctifying certain people as deities/saints, differences and distortions have ample room ever since in all earthly, fabricated, man-made religions past and present.

2- Hence, differences in religion always begin by positioning human creatures beside God as His equals by deifying and sanctifying these mortals. This sin begins by differentiating between prophets and messengers of God and making any them distinctive or above the rest, thus deifying those prophets (e.g., Muhammad, Moses, and Jesus). Thus, by putting the name of a prophet beside God as His partner and associate, an earthly religion is created to supplant the celestial message. This is why when Jesus was deified after his death, followers of this deity called their fabricated religion Christianity to ascribe themselves to him as a god; they have become the nation of a deified 'Christ' (an imaginary person that has nothing to do with historical Jesus in the Quran) and not of God. Jesus in the Quran preached Islam; i.e., the message of (There is no God but Allah). When Muhammad was deified after the Arab conquests, and the nation of the deity 'Muhammad' (an imaginary person that has nothing to do with historical Muhammad in the Quran) and not of God. The same divine epithets have been ascribed to both Muhammad and Christ; Christians vs. the Muhammadans. Both parties deified prophets in a similar manner; Christ is told to be redeemer of humanity, and Muhammad is told to be the intercessor of humanity on the Day of Resurrection. The Muhammadans never dared to literally say that Muhammad is a son of God as Christians do about Jesus, but they asserted this meaning indirectly through notions foreign to the Quran such as 'the Muhammadans Truth': i.e., the 'light' of Muhammad as an immortal person created from the Light of God before the universe, angels, earth, Adam, etc. are created, as per Sufi and Sunnite hadiths concocted to assert such nonsense.

3- After this beginning by deifying Muhammad decades after his death, the second step is as follows: other creatures apart from him are made 'holy' and sanctified as saints, such as Muhammad's family members, progeny, in-laws, contemporaries (i.e., the so-called companions). Likewise, Christians sanctify and canonize disciples of Christ. The third step is as follows: to deify and sanctify clergymen, monks, rabbis, scholars, imams, sheikhs, etc. as saints as well or demi-gods. God wars against such sin in the Quran: "They have taken their rabbis and their priests as lords instead of God, as well as the Messiah son of Mary. Although they were commanded to worship none but The One God. There is no god except He. Glory be to Him; High above what they associate with Him." (9:31). Yet, the Muhammadans have imitated Jews and Christians by deifying and sanctifying imams and theologians who authored the earthly, man-made, fabricated religions. The third, last step is that Muhammadans (esp. Sufis), Christians, and Jews have deified themselves by ascribing themselves to God as closer to Him, by claiming they are His sons and His beloved, chosen ones: "The Jews and the Christians say, "We are the children of God, and His beloved." Say, "Why then does He punish you for your sins?" In fact, you are humans from among those He created. He forgives whom He wills, and He punishes whom He wills. To God belongs the dominion of the heavens and the earth and what lies between them, and to Him is the return." (5:18). Ancient Sufis claimed that they are themselves part of the Divine Light of God that passed through Muhammad to them and to the saints!

4- Thus, the celestial divine religion is supplanted this way by many earthly religions fabricated by men; each creed or religion is full-fledged and complete with its pantheon, tenets, theories, followers, etc. and each sect would claim that Paradise is exclusively made for them! This false claim has been assumed by all sects and doctrines of Sufis, Sunnites, and Shiites, and by People of the Book before them: "And they say, "None will enter Heaven unless he is a Jew or a Christian." These are their wishes. Say, "Produce your proof, if you are truthful." In fact, whoever submits himself to God, and is a doer of good, will have his reward with his Lord-they have nothing to fear, nor shall they grieve." (2:111-112). Hence, each sect or denomination would claim to have the absolute truth and others are in the wrong, a bad habit of all earthly religions. Sunnites declare Shiites as infidels and vice-versa, and mutual hatred goes on. Wahabi Sunnites declare Sufis as infidels and vice versa, and mutual enmity goes on. God will decide about those in the right path and settle all disputes in the Hereafter: "The Jews say, "The Christians are not based on anything;" and the Christians say, "The Jews are not based on anything." Yet they both read the Scripture. Similarly, the ignorant said the same thing. God will judge between them on the Day of Resurrection regarding their differences." (2:113). No followers of earthly creeds would be satisfied unless other people, especially those who worship only God alone, adhere to their earthly creeds and follow them. This was the stance of the People of the Book in Arabia regarding Muhammad and early believers: "The Jews and the Christians will not approve of you, unless you follow their creed. Say, "God's guidance is the guidance." Should you follow their desires, after the knowledge that has come to you, you will have in God neither guardian nor helper." (2:120). Likewise, the Muhammadans never like to discuss or debate any issue with Quranists, as the latter believe in the Quran alone as the only discourse in Islam. The Muhammadans, with their grudges and envy, wish that Quranists might one day believe in hadiths narratives and in saints and refuse to acknowledge the Quranic guidance based on the only true testimony of Islam (There is no God but Allah).

5- Hence, we conclude that the basis of all earthly religions of the Muhammadans is deification of Muhammad as immortal deity beside God; they claim that he was, or is, the best of God's prophets and messengers and the best, perfect human being ever. They claim he will be a redeemer an intercessor in the Hereafter and the owner and controller of the Day of Judgment, and not God! This opposes the Quranic verse 1:4. Their mythology include the heretic notion that God will obey Muhammad's orders on the Day of Judgment! This is utter blasphemy! Such nonsensical notions were repeated by some of the People of the Book, and God warns true believers against such deification of prophets by making some or one of them above the rest, as this causes schism: "Say, "We believe in God; and in what was revealed to us; and in what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Israelite tribes; and in what was given to Moses and Jesus; and in what was given to the prophets-from their Lord. We make no distinction between any of them, and to Him we surrender." If they believe in the same as you have believed in, then they have been guided. But if they turn away, then they are in schism. God will protect you against them; for He is the Hearer, the Knower." (2:136-137). The same Quranic commands and meanings are addressed to Muhammad and to Quran-believing people in all eras: "Say, "We believe in God, and in what was revealed to us; and in what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Israelite tribes; and in what was given to Moses, and Jesus, and the prophets from their Lord. We make no distinction between any of them, and to Him we submit." Whoever seeks other than Islam (i.e., submission to God) as a religion, it will not be accepted from him, and in the Hereafter he will be among the losers." (3:84-85); "The Messenger has believed in what was revealed to him from his Lord, as did the believers. They all have believed in God, and His angels, and His scriptures, and His messengers: "We make no distinction between any of His messengers." And they say, "We hear and we obey. Your forgiveness, our Lord. To you is the destiny."" (2:285). Consequently, those who make distinction between messengers of God (e.g., by elevating Jesus or Muhammad above the rest as deities) are disbelievers in terms of faith; this grave sin is committed by the Muhammadans who insist on adding the words (Muhammad is the Prophet of God) forcibly beside the only true and complete testimony of monotheism found and repeated in the Quranic text: (There is no God but Allah); thus making it a dual testimony of two deities. This is utter, pure polytheism. Shiites add their deity named Ali beside the names of God and Muhammad, thus making it a tripartite testimony of three deities. This is utter, pure polytheism. Likewise, names of Ali and Muhammad are added in prayers, call to prayers, pilgrimage, etc. If the Muhammadans of all sorts would not repent from such grave sins, these verses will apply to them: "Those who disbelieve in God and His messengers, and want to separate between God and His messengers, and say, "We believe in some, and reject some," and wish to take a path in between. These are the unbelievers, truly. We have prepared for the unbelievers a shameful punishment." (4:150-151). In contrast, God says the following about real believers: "As for those who believe in God and His messengers, and make no distinction between any of them-He will give them their rewards. God is Forgiver and Merciful." (4:152). Certainly, it is strange that while God has given us a clear book (i.e., the Quran) via Muhammad to reveal true religion of God and while Muhammad as a mortal prophet strove with it and suffered persecution in order to preach it and convey the eternal message of (There is no God but Allah), the Muhammadans would dare to deify Muhammad after his death as a god or a demi-god beside Allah!

Thirdly: the beginnings: (B) human beings were one community, but they are now the nation of Christ, nation of Muhammad, nation of so-and-so, etc.:

1- All human beings at first were one nation under the motto or the eternal message of (There is no God but Allah), submissive only to God and to no human beings at all, adhering to the divine message/book conveyed by messengers and prophets, using the Book as the criterion to judge and settle any differences in religion. The beginning of injustice against God's religion was to ascribe falsehoods and lies to His religion. God says the following about all people: "Humanity used to be one community; then God sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it-after the proofs had come to them-out of mutual envy between them. Then God guided those who believed to the truth they had disputed, in accordance with His will. God guides whom He wills to a straight path." (2:213).

2- Divine revelations conveyed to all prophets and messengers assert the fact that people are one community despite differences in eras, locations, and circumstances, but schism and disputes begin afterwards and divined people into parties and sects, with each of them having 'holy' books or writings that contradict the divine tawatur which has been discarded and abandoned as a result. This has occurred in the history of the Israelites, the Christians, and the Muhammadans: "We gave Abraham his integrity formerly, and We knew him well. When he said to his father and his people, "What are these statues to which you are devoted?"" (21:51-52); "But they tore themselves into sects with books; each party happy with what they have." (23:53); "This community of yours is one community, and I am your Lord, so worship Me. But they splintered themselves into factions. They will all return to Us." (21:92-93).

3- Hence, schisms usually occur after the era of a messenger or a prophet ended, and divine books are discarded and divisions occur into sects with each authoring their own books, and each named after a mortal defied person or founder of a doctrine. Such devilish tawatur is fabricated by Satan/Iblis. This sad truth occurred in all eras before and after the advent of Islam by the revelation of the Quran. God warns beforehand the real Quran-believing people (Quranists or People of the Quran) against the sin of differences leading to schisms committed by people in ancient eras and commands them to adhere only to the Quran without dividing themselves: "And hold fast to the rope of God, altogether, and do not become divided. And remember God's blessings upon you; how you were enemies, and He reconciled your hearts, and by His grace you became brethren. And you were on the brink of a pit of fire, and He saved you from it. God thus clarifies His revelations for you, so that you may be guided … And do not be like those who separated and disputed after the clear proofs came to them; for them is a great punishment." (3:103-105).

4- Yet, the Quran has been discarded by the Muhammadans who claim to be the nation of Muhammad and divided themselves into many sects, doctrines, and denominations. Each Muhammadan sect has subdivided into other sub-creeds and sub-doctrines, until we have in modern times the monster called the Muhammadan Sunnite Ibn Hanbal doctrine Ibn Taymiyya Wahabi nation that wreaks havoc and cause terrorism worldwide.

Fourthly: the beginnings: (C) the unjust devilish tawatur or revelation that ascribes falsehoods to the divine revelation:

1- As per this Quranic verse: "Humanity used to be one community; then God sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it-after the proofs had come to them-out of mutual envy between them. Then God guided those who believed to the truth they had disputed, in accordance with His will. God guides whom He wills to a straight path." (2:213), we conclude that the differences in matters of religion begin with unjustly ascribing falsehoods and lies to God's religion or divine tawatur/scriptures.

2- The divine sharia is essentially one and the same within all messages conveyed by all prophets, especially regarding not to be divided: "He prescribed for you the same religion He enjoined upon Noah, and what We inspired to you, and what We enjoined upon Abraham, and Moses, and Jesus: "You shall uphold the religion, and be not divided therein."…" (42:13). Division occur by ascribing fabrications added to divine religion and divine scripture: "They became divided only after knowledge came to them, out of resentment among themselves. Were it not for a predetermined decision from your Lord, judgment would have been pronounced between them. Indeed, those who were made to inherit the Book after them are in grave doubt about it." (42:14). This is why God tells us, and has told Muhammad, not to follow whims and inclinations of others, as they are based on devilish tawatur that carries injustice and schisms, and God will judge and settle such differences on the Day of Resurrection: "To this go on inviting, and be upright as you were commanded, and do not follow their inclinations, and say, "I believe in whatever Book God has sent down, and I was commanded to judge between you equitably. God is our Lord and your Lord. We have our deeds, and you have your deeds. Let there be no quarrel between us and you. God will bring us together, and to Him is the ultimate return."" (42:15).

3- Likewise, People of the Book were divided after receiving the divine scriptures as they resorted to injustices and falsehoods and followed their whims and inclinations instead of the divine guidance and revelations: "Those who were given the Book did not splinter, except after the Clear Evidence came to them. They were commanded only to worship God, devoting their faith to Him alone, and to practice regular prayer, and to give alms. That is the upright religion." (98:4-5). God has ordered Muhammad not to follow their footsteps: "And We gave them precise rulings. They fell into dispute only after knowledge came to them, out of mutual rivalry. Your Lord will judge between them on the Day of Resurrection regarding the things they differed about. Then We set you upon a pathway of faith, so follow it, and do not follow the inclinations of those who do not know."(45:17-18).

4- In the same vein, the testimony uttered during prayers is the verse 3:18, as asserted by the very next verse 3:19, within the context of describing the People of the Book whose schisms occurred as they ascribed falsehoods forcibly to God's religion and true scriptures: "God bears witness that there is no god but He, as do the angels, and those endowed with knowledge-upholding justice. There is no god but He, the Mighty, the Wise. Religion with God is Islam. Those to whom the Scripture was given differed only after knowledge came to them, out of envy among themselves. Whoever rejects the signs of God-God is quick to take account." (3:18-19). The Muhammadans refuse to utter 3:18 in the testimony during prayers; they have invented with the passage of time other phrases uttered during prayers instead, mentioning their saints. Hence, they follow the footsteps of the People of the Book and divided into sects with 'holy' books that contradict the divine revelation: "…And do not be like the polytheists; those who divided their religion, and became sects; each faction pleased with what they have." (30:31-32).

5- Satan/Iblis is the major agent here; divine tawatur or revelation is opposed by devilish tawatur to misguide people and create disputes, schisms, enmities, and conflicts: "Likewise, We have assigned for every prophet an enemy-human and jinn devils-inspiring one another with fancy words in order to deceive. But had your Lord willed, they would not have done it. So leave them to their fabrications. So that the hearts of those who do not believe in the Hereafter may incline to it, and be content with it, and that they may perpetrate whatever they perpetrate. "Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?" Those to whom We gave the Book know that it is the truth revealed from your Lord. So do not be of those who doubt." (6:112-114). The Quran repeatedly tells us that the most unjust people are those who deny God's verses and ascribe lies and falsehoods to God; we believe that among such people are 'holy' imams revered and sanctified by the Muhammadans. Some readers shudder with rage or fear! when we in our Quranist writings criticize and undermine ideas and persons of 'holy' mortals like Al-Bokhary, Al-Shafei, Malik, Ibn Hanbal, etc. This rage and/or fear indicates deification of mortals, the gravest sin of polytheism that goes on for centuries until now!

Fifthly: God warns all Quran-believing people against disputes and divisions, the trap in which People of the Book have fallen:

1- We have mentioned before in this book the Quranic verses warning Muhammad, and of course all believers, against following whims and inclinations of the People of the Book so as to avoid polytheism of creating sects, and we repeat one example here: "…And do not be like the polytheists; those who divided their religion, and became sects; each faction pleased with what they have." (30:31-32). Muhammad has been commanded in the Quran to disown such creators of schisms and God will judge them and judge their disputes: "As for those who divided their religion and became sects-you have nothing to do with them. Their case rests with God; then He will inform them of what they used to do." (6:159). The last one among the Quranic Ten Commandments entails us to adhere only to the Quran alone, and not to other books, to avoid schism: "This is My path, straight, so follow it. And do not follow the other paths, lest they divert you from His path. All this He has enjoined upon you, that you may refrain from wrongdoing." (6:153)

2- Schisms are solved by using the Quran as a criterion in all eras and locations, as the Quran is the final message of God and the remaining messenger after the death of the mortal messenger/prophet Muhammad, as we discern from the following verse: "O you who believe! Obey God and obey the messenger…if you dispute over anything, refer it to God and the messenger, if you believe in God and the Last Day. That is best, and a most excellent determination." (4:59). God tells us how to avoid such schism and injustice: "Whatever matter you differ about, its judgment rests with God. "Such is God, my Lord, in Whom I trust, and unto Him I repent."" (42:10); ""Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?" Those to whom We gave the Book know that it is the truth revealed from your Lord. So do not be of those who doubt." (6:114).

3- This lifetime on earth is a test for each of us; every person is free to believe or disbelieve, to obey or disobey, and this freedom of choice will be judged by God in the Hereafter. God never sent down angels to force humans to believe in Him; rather, He made us free to choose our stance and revealed a Book to guide people. Schisms of the Muhammadans would not have taken place if they would have used the Quran as a yard-stick or criterion to measure and settle everything if they really believe in the Last Day: "…And if you dispute over anything, refer it to God and the Messenger, if you believe in God and the Last Day. That is best, and a most excellent determination." (4:59). If they do not believe in the Last Day, they manipulate the Quranic verses and distort their meanings to their loss, whereas real believers increase their mercy and guidance using the Quran: "We send down in the Quran healing and mercy for the believers, but it increases the wrongdoers only in loss." (17:82). Those who manipulate the Quranic verses and distort their meanings to seek wealth, authority, and power are reflecting their hearts that are filled with deviation: "It is He who revealed to you the Book. Some of its verses are definitive; they are the foundation of the Book, and others are unspecific. As for those in whose hearts is deviation, they follow the unspecific part, seeking dissent, and seeking to derive an interpretation. But none knows its interpretation except God and those firmly rooted in knowledge say, "We believe in it; all is from our Lord." But none recollects except those with understanding." (3:7). We see now clearly why the Muhammadans are increasing their loss, conflicts, disputes, and schisms.

4- Using the Quran as a criterion, real believers thus seek the Quranic Truth regarding any topic of research, by researching through the Quranic verses without prior opinion or prejudice to seek guidance. Once they know God's stance, they stick to this Truth and declare and proclaim it without fearing blame from others, while waiting for the Eternal Judge to judge all humanity on the Last Day.

Lastly:

1- We have tackled earlier discrepancies, contradictions, and differences within the Sunnite pilgrimage; the Sufi and Shiite sharia laws concerning pilgrimage make us move to another new field of research, as both the Sufi and Shiite religions emphasize the worship and deification of things and dead persons while performing pilgrimage to mausoleums to worship at them, while disregarding and ignoring God, His Word, and His Sacred House.

2- We tackle in the very next CHAPTER pilgrimage within the Sufi religion.

CHAPTER II: The Sufi Religion: A Historical Overview

Definitions of Sufism:

Imams, or rather deities, of Sufism did not define Sufism in any way. We quote here from the book titled ''Al-Risala Al-Qosheiriyya'', which is akin to a sort of Sufi constitution or primer for beginners, authored by Al-Qosheiry: (… Many people have talked about Sufism an its meaning, and what is a Sufi, as each Sufi constitutes a separate unique state, and one cannot deduce a brief definition of Sufism as a result …) (Al-Risala Al-Qosheiriyya: 217). Hence, we conclude that each Sufi claimed to have had a unique experience, which offer myriads of definitions without on unifying link among them, because each Sufi would reflect his state differently using different diction, as whims and individual inclinations reign supreme in Sufi books. The so-called Sufi spiritual or mystical experiences were sometimes called ''trances'', ''exposure'', ''State of Being'' or ''meditation'' and so on and so forth. The Quran states clearly that whims and inclinations are opposite to the reasoning mind and invokes people repeatedly to use the reasoning mind to understand the Quran and reach pure faith dedicated entirely to God alone: "Have you seen him who chose his desire as his god? Would you be an agent for him? Or do you assume that most of them hear or understand? They are just like cattle, but even more errant in their way." (25:43-44). Hence, as Sufis follow their desires and whims, they seldom have minds to appreciate and discern Quranic verses an teachings; this is why they have been divided into so many orders and sects in their turn. Hence, each Sufi order or school has its own terminology, rites, formalities, dress code, practices, books, etc. that differ from one era to another (Al-Risala Al-Qosheiriyya: 218).

Divisions of Sufis:

Differences and divisions in Sufism began in determining the origin of the term itself: is it from the Arabic words souf (i.e., wool) or safaa (i.e., purity) or the Greek term for wisdom (Sophia) (Al-Risala Al-Qosheiriyya: 217). Al-Qosheiry, after showing different possible sources of etymology, he decides that none of them are completely true to denote the true meaning of Sufism, as the Sufi trends appeared in the 3^rd century A.H. as per whims and different views of those sheikhs who founded fabricated this new earthly religion while being influenced by many trends at the time.

Sources of Sufism:

Differences in views about the origins and sources of Sufism abound as per each location of mystical literature: Indian Sufism, Greek Sufism, Persian Sufism, etc. Hence, it is wrong to attribute Sufism to one origin per se, as each Sufi in different eras has various backgrounds, environment, life experiences, education, culture, previous religious affiliations dominant in the region, etc. even when two or more Sufis were at the same city and era. Hence, we can assert here that the Pharaonic religion greatly influences Egyptian Sufis past and present. For instance, Zu Al-Noon Al-Masry, who was a famous Egyptian ascetic Sufi, used to roam within the wilderness and to stay long times alone in Pharaonic Temples (see: Khetat Al-Makrizi: 1/63, 386, and 387, printed edition of 1324 A.H., and Moroj Al-Dhahab: 2/401).

Between Islam and Sufism:

1- People for centuries assumed that Sufism is a branch of Islam or a 'spiritual' approach to it. nothing could be further from the truth. This Quranic verse shows that no one is to add anything to God's religion after perfection of it by revealing the last Quranic verse: "Today I have perfected your religion for you, and have completed My favor upon you, and have approved Islam as a religion for you" (5:3). Therefore, Sufism has nothing to 'add' to Islam/the Quran; and any Sufi or non-Sufi addition is never acceptable and should never be deemed as part of Islam. If on rare occasions, Sufism and Islam share anything in common, we do not need Sufism as well because we have the Quran itself and it is enough for true believers. God will judge us based on His revelation: "This is My path, straight, so follow it. And do not follow the other paths, lest they divert you from His path. All this He has enjoined upon you, that you may refrain from wrongdoing." (6:153). Likewise, as for the countless Sufi things and items that differ from the Quran, we do not need them either, because the Quran is enough and is the sole criterion and guide for real believers in God. Hence, Quranism is enough as real and only Islam, and we do not need Sufi, Shiite, or Sunnite religions and their sub-creeds and sects; one must choose either the Quran alone or the sources of misguidance, and one cannot combine both simultaneously. "Such is God, your Lord-the True. What is there, beyond the truth, except falsehood? How are you turned away?" (10:32); "Follow what is revealed to you from your Lord, and do not follow other allies beside Him. Little you remember." (7:3).

2- Huge differences between Islam (the Quran) and Sufism is mainly focused on legislations. Within the Quran, God is the only Legislator for Muhammad and real believers, whereas in Sufism, Sufi imams are legislators for their followers or disciples as per whims and trances. The crime of such Sufi sheikhs or imams is that they lend legitimacy for their human man-made laws by claiming that they are inspired by God! It is a Quranic fact that no divine revelation will ever come since the completion of the Quranic revelation. Hence, to believe that a Sufi saint or imam would receive 'divine' knowledge means to sanctify him and his views, and deifying him after his death to worship his tomb/grave. This is a common point in all Sufi orders. Islam oppose such myths; God in the Quran is the Only One Who is the Creator, Owner of the Judgment Day, the Ally, the Saintly, the Redeemer, the Omniscient, and the Omnipotent, and yet, Sufi imams would usually claim their control of the universe and the Last Day. as redeemers and intercessor, and their receiving divine revelations as partners with God! Real believers implore only God for aid, not Sufi saints who claimed for themselves many divine abilities and epithets as deities or demi-gods. Another huge abyss of differences between Islam (the Quran) and Sufism is concerning faith tenets. The basic tenet of Islam is (There is no God but Allah), as per this verse: "Know that there is no God but Allah, and ask forgiveness for your sin, and for the believing men and believing women. God knows your movements, and your resting-place." (47:19). No creature resembles God in His epithets and abilities: "…There is nothing like Him. He is the Hearing, the Seeing." (42:11); "Say, "He is God, the One. God the Absolute. He begets not, nor was he Begotten. And there is nothing comparable to Him." (112:1-4). As for the countless Sufi tenets and creeds, the main one of them is the pantheistic notion of 'unity of existence' (i.e., here is nothing exists except for God). this means that nature, the universe, and humans are part of God or are constituting God Himself! This is utter blasphemy; this means that there are no boundaries and barriers between God and His creatures who are manifestations of Him! hence, a Sufi saint, sheikh, or imam might incarnate God or divine will! They might receive divine revelation that must be incorporated to religion! Such nonsensical notions that flagrantly contradict the Quran led to the worship of mausoleums of the so-called saints!

3- Sufism, asceticism, and mysticism are terms never mentioned in the Quran; however, monasticism is mentioned negatively in the Quran (and this does not serve Sufism and/or asceticism at all): "…But as for the monasticism which they invented-We did not ordain it for them…" (57:27). Notably, Sufis of all eras tried in vain to link Sufism to monasticism and asceticism. Fabricators of hadiths never mentioned the term ''Sufism'' because it was never known in Arabia during 7^th century A.D. when the Quran was revealed; yet, they authored hadiths about the poor and ascetics. They implied by such notions the ''Sufis'' of course (although being poor always meant the dire need for money to get basics of life); so as to refer to them indirectly and they did not dare to claim they existed during Muhammad's lifetime. The very first time in which the word ''Sufism'' is mentioned in traditional books is in a book by Al-Jahiz titled "Al-Bayan wa Al-Tabyeen" (see part 1/ p. 233). Ibn Khaldoun is right when he writes that Sufism is an invention added to Islam and never an essential or original part of it (see ''Introduction of Ibn Khaldoun'': 467). But Ibn Khaldoun is wrong when he writes that Sufism is a branch of knowledge; Sufism has no methodology and has no room at all for the reasoning mind. Sufism is a religions of whims and desires that emerged two centuries after Islam (the Quran).

4- Sufism is generally of two major types: religious Sufism and philosophical Sufism. The former type contradicts Quranic faith tenets and sharia as we have explained above, and Quranists reject it. The latter type is rejected by Quranists as well; philosophizing about religious matters is very wrong as it leads to debating over religious Sufism that expands and branches in new terminology and theories which are in their turn used to produce erroneous interpretations of the Quran. each Sufi sect or order has its own set of terms with various levels meanings; for instance: Dhikr (i.e., remembrance and group recitals), whirling dervishes, visitation, conditions, state, illumination, annihilation, fakir, awareness, perfection, incarnation, reincarnation, ardent love, psyche, soul, stages, steps, miracles, wonders, disciple, master, unity, union, drunkenness, manifestation, the Way, tasting, Light, Tawheed (oneness), Qutb (literally 'a pole' or 'a magnet', i.e., spiritual infallible leader), unveiling, veiling, permanency, substitutes, etc. In many cases, some terms are borrowed from the Quranic text but given by Sufis some new meaning(s) unrelated to the Quranic usage at all; e.g., ''ally'' in the Quran is used in Sufi orders to mean a ''saint''.

Between Sufism and asceticism:

Many people saw that asceticism is a transitional, preliminary stage that preceded emergence of Sufism in the 3^rd century; among those people is Ibn Al-Jawzy in his book where he differentiates between asceticism and Sufism by asserting that the former is a preliminary stage before the latter, as degrees of asceticism of Sufis differ a lot from that of monks and monastics (see ''Talbis Iblis'' by Ibn Al-Jawzy: 155). We personally think that asceticism was developed away from the path of Sufism, as asceticism remained independent of and different from Sufism in later centuries. Al-Ghazaly in his book has rebuked some ascetic ones for their overemphasis on acts of prayers, while attacking some Sufis who stopped performing any acts of worship as they claimed to be united or communion with God as part of Him! (See: Ehiaa Olom Eddine "Revival of Religious Sciences" by Al-Ghazaly 3/199, 341-343, and 344-347). Yet, the era of Al-Ghazaly witnessed the formal acknowledgement of Sufism as if part of Islam, and some ascetic people converted to Sufism in parts of Persia and the Arab world. Yet non-Sufi ascetic ones went on to exist even during the Ottoman Era when Sufism was the dominant earthly religion; for instance, Al-Jabarty the historian in his book mentions an ascetic man in the 12^th century A.H. named Mustapha Al-Azzizi who died in 1154 A.H. and describes his biography; see ''Ajaeib Al-Athar'' by Al-Jabarty: 2/36, 1959 edition. As for the Mameluke Era, most ascetic ones in it were scholars and theologians who share none of the features of Sufis at the time. By the way, asceticism was not criticized in the same manner and degree as was the case with Sufism; this proves that the former was never a preliminary stage that led to the latter, as they differ in nature and practices. Sufism began by declaring the notions of disbelief in the Quran, and this led to the fact that some Sufi pioneers were persecuted and killed in the Middle Ages. In contrast, ascetic ones were admired by the masses because they desire nothing from the worldly possessions, glory, power, and authority; things that were being fought over by most people at the time. Indeed, historical accounts show that the pioneers of Sufism were the cause behind this overlapping between asceticism and Sufism in the 3^rd century A.H.; because in their attempts to defend their Sufi religion and offer a sort of written apologetic literature for that purpose of defense, they linked earlier ascetics to Sufism as if they were precursors to Sufi orders. This lie has spread despite the fact that most of ascetic people in the 1^st and 2^nd centuries A.H. (e.g., Hassan Al-Basry and Sufyan Al-Thawry, as per written about them) never talked about Sufi notions at all of any type. Yet, Sufis had fabricated narratives to make such dead ascetic ones appear as if they were pioneers of Sufism. Sufis of course made use of experiences of ascetics at first and both the Sufi and the ascetic trends never collided, quarreled, or overlapped. The real conflict and strife occurred between Sufis and Sunnites in the Middle Ages.

Beginning of Sufism:

In order for us to find the right perspective, let us begin with the faith tenets and notions; Islam is a faith with its tenets and notions and so is Sufism. Of course, for Quranists, religions on earth are two types. The first type is God's celestial religion, Islam (submission to God), ordained to people and conveyed through God's prophets in all languages; it means total submission to divine commands of God and no other commands of any one and it means peacefulness with all peaceful people. "Religion with God is Islam. Those to whom the Scripture was given differed only after knowledge came to them, out of envy among themselves. Whoever rejects the signs of God-God is quick to take account." (3:19); "Whoever seeks other than Islam as a religion, it will not be accepted from him, and in the Hereafter he will be among the losers." (3:85). The second type is any earthly, man-made religion where personal desires and whims control and dominate. Such fabricated religions are based on distorting God's true religion by ascribing to it falsehoods and lies and by sanctifying and deifying mortals (prophets, imams, saints, etc.) along with God. this is polytheism and disbelief overlapping and mixed together with no difference at all between them. Of course, God's religion pre-exists in human history any other earthly religion: "So devote yourself to the religion of monotheism-the natural instinct God has instilled in humankind. There is no altering God's creation. This is the true religion, but most people do not know." (30:30); "And when Your Lord summoned the descendants of Adam, and made them testify about themselves. "Am I not your Lord?" They said, "Yes, we testify." Thus you cannot say on the Day of Resurrection, "We were unaware of this."" (7:172). Adam, father of humanity, was a prophet and messenger for his progeny: "God chose Adam, and Noah, and the family of Abraham, and the family of Imran, over all humankind." (3:33). After him, all prophets preached the same religion and faith of (There is no God but Allah) in their own tongues of course: "We never sent a messenger before you without inspiring him that: "There is no God but I, so worship Me."" (21:25). Hence, later on, the last message was conveyed by the last messenger of God and in Arabic. Surely, there is an ongoing conflict between the faith of Islam and the faith of polytheism, and this conflict is repeated in Quranic stories of prophets. For instance, Noah bore patiently all types of harm until he emerged victorious at the end with few ones who believed with him as God saved them from the deluge/flood. With the passage of time, polytheism re-entered hearts of the their grandchildren (people of Aad), God sent them another messenger, Hud, who in his turn bore patiently all types of harm while reminding his people of what happened to their ancestors, y saying to them: ""Are you surprised that a reminder has come to you from your Lord, through a man from among you, to warn you? Remember how He made you successors after the people of Noah, and increased you greatly in stature. And remember God's blessings, so that you may prosper."" (7:69). Peoples who rejected God's message conveyed by messengers were smitten by the Lord in many generations, until a messenger, Saleh, tells his people of Thamood: ""And remember how He made you successors after Aad, and settled you in the land. You make for yourselves mansions on its plains, and carve out dwellings in the mountains. So remember God's benefits, and do not roam the earth making corruption."" (7:74). Hence, the conflict and struggle between true faith and the false one would end in the victory of the messenger, and after he died, polytheism would emerge again disguised in many forms and calls; for instance, a messenger (e.g., Jesus) and his followers would be loved so much to the extent of being deified, sanctified, and worshipped until another one would be sent (e.g., Muhammad) and again he was deified, sanctified, and worshipped along with his companions. The Quran tells us all details about polytheism and its features and refutes them so that we avoid them. God preserves the Quran till the end of days to serve as warning for all people, especially those who repeated the above story of polytheism and deification of mortals, despite their having the Quran at their homes, abandoned and discarded. In fact, the Muhammadans have distorted meanings of Quranic verses and invented discourses and narratives to supplant God's religion. Hence, this shows that the struggle and conflict between Truth (Islam) and polytheism did NOT end by a final victory of Muhammad shortly before he died; ancient polytheistic tenets re-emerged under the motto of 'Islam' and dominated the cultural and religious scenes and persecuted the minority of real Quran-believing people in Mecca. The earliest signs of polytheism emerged once Muhammad died as renegades' movements among those who claimed to be 'prophets' who received divine revelations and predictions, and such movements were directly linked to tribalism, despise, and distain as non-Meccan Arabs resented the fact that Qorayish controlled the Kaaba, as some rebels and renegades refused to pay zakat that the first caliph, named Abou Bakr, collected in Yathreb. When Abou Bakr managed with his troops to quell and crush renegades and rebels, he was influenced by the Umayyads (especially Mu'aweiya Ibn Abou Sufyan who was to become later on the first Umayyad caliph) to unify the belligerent, bellicose Arabs into one aim to get them busy and channel their exerted military efforts elsewhere: Arab conquests. Of course, as we have mentioned before in our writings, this crime of Arab conquests has been a flagrant violation and infringement of Quranic teachings. Among the first nations conquered by Arabs were the Levant, Iraq, Iran (Persia at the time), and Egypt; all of them are civilizations with huge legacy and heritage of pagan philosophy, heathen creeds, and nationalism. Soon enough. The Persians mostly hated Arabs, Arab culture, Arab language, and the religion that came from Arabia. At the same time, Arabs justified their Arab conquests and civil wars by employing earthly religious legislations, narratives, and hadiths that came later on to be known as the Sunnite religion. Sunnite hadiths spread as oral traditions at first during the Umayyad caliphate and they were written down along with the so-called fiqh and man-made sharia legislations within the Abbasid caliphate. The Persians were persecuted during the Umayyad caliphate, but when they helped the Abbasids establish their dynasty, they became so close to the throne of caliphs; many of the Persians longed to reject what they thought to be 'Islam', and many atheists and apostates took pride in showing off their lack of faith or their re-adopting old Persian creeds during the First Abbasid Era. Some over-ambitious Persians tried to gain political independence and rebelled after gathering military troops and reviled in public what they thought to be 'Islam', but strong Abbasid caliphs quelled and crushed all revolts. After their military defeat, the Persians shifted their resistance methods during the Second Abbasid Era by adopting intellectual opposition to undermine and cast doubts upon the Quran/Islam by supporting the Sunnite religion as a first step. This is the reason why pioneers of fabrication of Sunnite hadiths at the time were Persians, such as: Al-Bokhary, Moslem, Al-Nisaa'i, Al-Termidhey, Ibn Maja, etc. Simultaneously as a second step, Persians manipulated the Shiite religion by making it gradually overlapping with their ancient creeds as they were interpolated in the Shiite notions, while mixing them with certain nationalistic, political notions. Of course, the Sunnite Abbasids repressed and oppressed Shiites for a long time. The third and last step adopted and applied by Persians was to invent the Sufi religion to undermine the Quran/Islam. Sufi religion did not start from scratch; rather, it has been partially and offshoot of the Shiite religion that formed the very foundations of Sufism, minus political agenda. Thus, Sufism began as a faith, with a certain set of beliefs and rituals, by non-Arab pioneers who were disciples of major Shiite sheikhs and imams. For instance, the Sufi pioneer Maaruf Al-Karkhy was a former Christian who converted to the Shiite religion, and he was a Sufi master who taught many disciples like Al-Sirry who in his turn taught as a master Al-Jeineid, the one who came to be known later as the Master of the Sufi Order. Maaruf once said to his disciple, Al-Sirry, that if he needed to implore God for anything, he must invoke Maaruf (after his death) to intercede on his behalf to God! (Al-Risala Al-Qosheiriyya: 15, 16, and 32). Hence, Maaruf initiated the idea of invoking Sufi saints as intercessors on people's behalf before God, a notion inherent in Sufi creed tenets and faith but foreign to Islam and against the Quran. When Abbasid caliphs became weaker as Turkish military leaders controlled the caliphate, Sufis seized the chance to form their network of sheikhs/imams and disciples that contacted one another in Egypt, Iraq, the Levant, and Hejaz by what came to be known later on as Sufi tourism. They raised the banner and motto of (the love of God) to hide their theories of becoming one with God (thus saints were deified) and unity of existence. Despite weakness of Sunnite Abbasid caliphs, they tried, imprisoned, persecuted, exiled, executed, and murdered many Sufi pioneers at first. Many of the Sufi pioneers, like Al-Jeineid, had to claim that their order was circled around the Quran and Sunna. (Al-Risala Al-Qosheiriyya: 15, 16, and 32). Al-Jeineid, of course, was lying to avoid being persecuted or declared as an apostate, as he taught Sufism to his disciples privately at home after closing all doors and putting the keys under his thigh. Many people cast doubts on him nevertheless because of his words, and he had to cover his speeches and lessons with words borrowed from Sunnite fiqh to keep on his activities inside his home. Many Sufi sheikhs were tried by caliphs, such as the Egyptian Sufi Zu Al-Nun Al-Masry, but the zenith of persecution was in 301 A.H. when the famous Sufi sheikh-cum-poet Al-Halaj was tried (for years) and finally executed after being accused of apostasy, by the Abbasid caliph, mainly for political reasons. (Al-Tabakat by Al-Shaarany: 10, 13, and 14). Until this day, Al-Jeineid remains as the imam of 'moderate' Sufis because he feigned to believe in the Quran and in the so-called Sunna, and those who used to deny Sufism and describe it as un-Islamic would be convinced by the exact opposite, as they were deceived by claims of Al-Jeineid; even Ibn Al-Jawzy quotes Al-Jeineid in his book to prove Sufism as compatible with Sunna (Talbis Iblis: 158 and 162). However, few words written and ascribed to Al-Jeineid by others, as he wrote no books at all, prove him that he was never a Sunnite but only a Sufi, as he saw that a Sufi must be secretive about divine revelations granted to him by God! Al-Jeineid even claimed that he learned many secrets from God for 30 years as he slept daily under a staircase in his house! (Al-Risala Al-Qosheiriyya: 31 and 32). Hence, Al-Jeineid introduced the notion of ('divine' knowledge) assumed to be granted to Sufi saints. Thus, Sufis were such inveterate liars indeed! Therefore, there is no such a thing as 'moderate' Sufis who tried to reconcile Sufism and the Sunnite religion. With the passage of time, conditions and circumstances changed for the favor of Sufis and people no longer rejected them as apostates who forsook the Sunnite religion, and Sufism spread the more among youths. In their turn, Sufi sheikhs avenged themselves from their adversaries and foes among the Sunnite scholars and theologians by urging caliphs to persecute them, especially Ibn Hanbal and his Sunnite followers. Such religious conflicts went on for centuries.

Spread of Sufism:

Ibn A-Jawzy mentions in this book that Sufis began to open their doors to the masses to coax them to join their Sufi orders by making parties in streets with chanting verses, dancing, and singing in, and the masses who sought 'heaven' felt relieved by ascetic Sufis, while the masses who sought merrymaking were very pleased at such parties of group dancing and singing (Talbis Iblis: 155-156 and 161-162). Sufis did not entail any prior Sufi/Sunnite/Shiite knowledge or study of theology from any novices; indeed, they opposed fiqh and rejected it as useless, misleading tool by claiming that only Sufis owned 'divine' knowledge granted to them freely and directly (without mediators) by God! Sufis gained more ground as many youths and masses of both genders joined them as they preferred Sufism to hard studies of fiqh, and hence, Sufi orders gained more power and money to the extent that in many eras, they dominated over certain societies. The vast majority of people or the masses in all eras are described in the Quran as not using their reasoning minds to understand and that they do not believe in God except through being polytheists. major Sufi sheikhs were flexible enough to channel any public angry anti-Sufi trends, aroused by Sufi blasphemous claims, into public ire against certain ex-Sufis who deserted their orders, while never allowing anyone to attack Sufism itself. For instance, Al-Qosheiry attacks certain Sufis in his book and leveled many accusations at them, but he essentially defends Sufism in many other respects. He attacks the fact that many Sufis gave up acts of worship, dedicated their time for carnal lusts and appetites, violated many prohibitions of Islam, disrespected sharia laws, and deified themselves as per Sufi concepts of communion and unity with God. He accuses some Sufis of rejecting 'true' principles of Sufism; yet, his quoted words from 'moderate' Sufis prove they contradicted the Quran and even the Sunnite religion. It was a habit to follow accusations leveled at some Sufis by defending ancient Sufis of previous eras, in order to protect and defend Sufism itself against extremist Sunnite theologians and scholars who hated Sufis and Sufism as their traditional foes and adversaries. (Al-Risala Al-Qosheiriyya: 4 and 5). This method is adopted by Al-Ghazaly, who died in 505 A.H., as he leveled the same accusations at some of his Sufi contemporaries in his seminal book titled ''Ehiaa Olom Eddine'' (i.e., Revival of Religious Sciences: 3/199 and 3/343). Al-Ghazaly became an important author for Sufis as he attacks in his book all ascetics, Sunnite extremist scholars and imams, collectors of hadiths, and other grammarians and philosophers to defend Sufism (Ehiaa: 3/257-258, 301-303, and 333-341). Indeed, he sides with concepts of unity and divine love etc., fabricated many hadiths, and distorted interpretations of many Quranic verses (Ehiaa: 3/23-25 and 242-246, 4/14, 17, 18, 22-28, 68, 74-77, 83-85, 94, 100, 102, 104, 211-228, 254-269, 271- 288, and 291-299). Ehiaa Olom Eddine has become a bible for all Sufis to impose their creeds on the Islamic world and thought, especially as Al-Ghazaly reconciled Sunnite and Sufi religions in a manner that silenced Sunnite scholars at the time, as he focused on the spiritual aspect lacking in Sunnite fiqh and required by Sufis. Even some Sunnite scholars had to acquiesce and attacked only some blasphemous statements expressed by certain Sufis and they no longer attacked Sufism per se. Thus, the masses were attracted more to Sufism endorsed by Sunnite scholars, and Sufi orders expanded and spread throughout the 3^rd and 4^th centuries A.H., but the golden age of Sufism was the 6^th century as it became the official and formal religion of caliphate, long after the death of Al-Ghazaly. The major Sufi orders were as follows. Al-Rifaaiyya order was established by Ahmed Al-Rifaai (died in 570 A.H.). Al-Jilaniyya order was established by Abdul-Kader Al-Jilani (died in 651 A.H.). Al-Shaziliyya order was established by Abou Al-Hassan Al-Shazli (died in 656 A.H.). of course Sufi order played a major role in spreading Sufism among all social strata; extremist Sufis managed to create propaganda to their orders, especially by ascribing some orders to the names of famous Sufi 'saints': Al-Akbariyya Sufi order was named after Ibn Araby, whose title was Al-Sheikh Al-Akbar, while Al-Sab'eeniyya Sufi order was named after Ibn Sab'een Al-Morsi. During the Mameluke Era, Sufism turned into mere rote learning and memorization of tenets of the ancient Sufis, adding many interpretations of them in many books, and applying their teachings, and yet, new Sufi orders emerged; the Mameluke Era Sufis were busy spreading branches of already established Sufi orders everywhere, as per the fame of the sheikh/saint and the number of followers, but many followers left their already established orders (e.g., Al-Ahmadiyya, Al-Shaziliyya, Al-Sotohiyya, etc.) to form new orders of their own. Of course, there was slight differences between the old orders and the new ones: dress codes, color of banners, manners and texts of Dhikr, and names of saints/sheikhs. Yet, essentially, all Sufi orders were similar. With the passage of time, Sufi orders spread the more and their saints became more holy to most people, whereas the religious culture and knowledge of Sufi sheikhs lessened a great deal but their dominance over and defeat of their intellectual foes among Sunnite fiqh scholars increased more than ever. While Al-Jeineid had to hide his Sufi beliefs within Sunnite fiqh terminology in the 3^rd century A.H. for fear of persecution while claiming to his close disciples to receive divine revelation of his own, Ibrahim Al-Disouky, a Sufi sheikh during the Mameluke Era and founder of Al-Disoukiyya Sufi order, used to assert and declare in public that he controls fates of Hell and Paradise and that whoever visited him, he would be admitted to Paradise! He used to assert to his close disciples that if they were true to his covenant with him, he would grant them sharp senses and intellect after his death and canonization! (See Al-Shaarany: 1/153-157). His disciples used to write his words while taking pride in him, whereas Al-Halaj was put to death for uttering blasphemous words in public (this was the overt reason; he was executed for political reasons) and other Sufi sheikhs were exiled, harmed, punished, and persecuted. In contrast, the Mameluke sultans made such blasphemies (i.e., insults to God) as part and parcel of the features of a real Sufi saint that people must venerate and worship! Even Al-Shaarany in his book praises a contemporary late Sufi saint as per his 'great' blasphemies uttered in public! (See Al-Shaarany: 2/118).

Sufism Controlled the Mameluke Era in Egypt:

A quick reading or skimming within some pages of historical accounts and periodicals of the Mameluke Era will show how Sufism dominated over the masses at the time in Egypt. The practiced Sufism tenets asserted that the dead Sufi sheikh/saint will continue to grant benediction and blessings, and many well-known saints with lots of followers and worshippers are mentioned in books described as ''good one in faith'' or ''faithful real believers''. Despite the fact that Mameluke sultans were despots and absolute rulers, they usually submit to the Sufi sheikhs and sought to get their benediction and blessings all the time, as those sultans made Sufism as the official religion of the State and made use of it to control and divert the masses. For instance, the famous tyrannical Mameluke sultan Al-Dhahir Beibars, who was a fierce military leader and a shrewd political figure even before his ascendancy to the throne in Egypt, allowed a measure of authority to a Sufi sheikh named Khedr and ignored his debauchery and promiscuity, and the reason was that Beibars believed in his sainthood and miracles as a Qutb who can predict the future! (see "Nihayat Al-Arab" by Al-Nuweiry, a manuscript: 28/41, 119, and 120 and History of Ibn Katheer: 13/178 and 265). Likewise, Barqoq the Mameluke sultan with acumen and shrewdness used to submit to Sufi sheikhs who feigned to be 'mad' from receiving too much 'divine' knowledge; one of them was called Al-Zohory, who used to spit on the floor at court before giving pieces of advice to Barqoq. (See Enbaa Al-Ghamar: 2/57 and Al-Nojom Al-Zahera: 13/10). When Barqoq was erecting his madrassa to make clergymen teach people religious studies, a Sufi saint gave him a brick and ordered the sultan that this brick must be included into the building, and the gullible Barqoq assumed this brick to be a holy relic and put the brick within a lamp hung from the ceiling of a niche! This occurred in the 10^th century A.H. (See History of Ibn Eyas, 1/373). It was typical that a Sufi sheikh would totally control and dominate over his disciples even if some of them were princes and sultans. Even Al-Shaarany claims in his book that a Mameluke prince used to blindly obey him in all his biddings and used to consider disobeying Al-Shaarany as a grave sin that entailed expiation (with money) and to respect Al-Shaarany in his absence even more than while he was present. A Sufi sheikh would readily cuss and shout at a prince among his disciples for any reason! In return for such submission of the humiliated princes, Sufi sheikhs offered them nothing but empty words! Princes would send large sums of money and sumptuous meals to their Sufi sheikhs, asking them to admit them into Paradise in the Hereafter! It was customary for princes not to ask their patron Sufi sheikhs too much especially to lend them victory over foes. Even some people who needed any service from a prince would readily offer large rewards for his patron Sufi sheikh to exert his influence over the prince to help them. Princes obeyed blindly because they assumed that disobedience or enmity against sheikhs meant to invoke the wrath of God! they assumed that all their gravest sins would be pardoned by God if they obey Sufi sheikhs! If princes would ask their sheikhs for anything like benediction, advice, or prediction, they must ask them in a most humble manner as they could. A prince would never reproach his sheikh for anything said or done, even if the sheikh looked lustfully at the prince's wives and daughters! (Al-Shaarany ''Irshad Al-Mughafaleen'', a manuscript in Cairo Library (Dar Al-Kotob), no. 921, pages 138-139, 233-237, and 247-272). Thus, Sufi sheikhs made themselves gods or demi-gods dominating over their disciples and Mameluke princes and sultans, while gaining lots of money, food, and clothes etc. while giving void words to the masses, without bearing any responsibility for the gullible princes. Of course, if it had not been for dominance of Sufism as the dominant religion for all people at the time, those cunning Sufi sheikhs would never have dared to exert such influence to control princes to live luxuriously at their expense, in a weird sort of relation that did not match tyrannical nature of such princes and sultans. The ancient mosques and monuments in Cairo, Egypt, that date back to the Mameluke Era bear witness as a proof that Sufism and Sufi sheikhs/saints reached the pinnacle of fame and stature at the time and exerted great influence on even the cruelest of sultans. Most of the Mameluke monuments were erected to serve religious, social, and intellectual activities of Sufism, as there were madrassas to prepare scribes to summarize, explain, and later on teach Sufi ancient books without inventing anything new, and Sufi curricula were prepared to be taught to all people and they influences even Sunnite scholars who no longer had any authority at the time and their intellectual level dwindled; even extremist Sunnite scholars like Ibn Taymiyya and his disciples within his school of thought were expelled from Egypt when they dared to undermine and criticize Sufism. At the same time, the masses revered, honored, and worshiped illiterate Sufi saints/sheikhs, and this is a sign that the Mameluke Era despised science and reasoning minds. The masses as well as upper classes (judges, scholars, rich men of trade or land, princes, etc.) at the time invoked, supplicated, and implored living and dead Sufi saints as a social norm and a religious habit or rite, regardless of character, age, and looks of the assumed living saint: a negro slave, a female child, a drunkard old man, etc. (See Ibn Eyas: 2/277 and 4/165). For instance, Abou Al-Mahasin the historian writes about a sheikh called Yahiya Al-Sanafeery, who was a drunkard who hardly remained sober, and yet, when people assumed him to be a living saint, in spite of himself for no reason, many judges, scholars, rich men of trade or land, princes, etc. chased him for benediction but he ignored them, and when they annoyed him as they gathered in multitudes, he would throw pebbles at them, but this made them more infatuated for him as a 'true saint'! eventually, he fled to live among mountainous areas. (See ''Al-Manhal Al-Safy'', a manuscript: 5/481 and Al-Nojom Al-Zahera: 11/118-119). Another living saint was a Sufi sheikh called Shams Eddine Al-Hanafy, who allowed the masses to keep as relics his falling hair in every time he shaved at the barber's and people fought to get a tress of his hair as a source of benediction treasured at their homes! (See ''Al-Tabakat'' by Al-Shaarany: 2/183). Likewise, the masses fought their way to touch the garment worn by a Sufi sheikh named Al-Dashtouty to get his blessings. (See ''Shazarat Al-Dhahab'' by Ibn Emad Al-Hanbali: 8/130 edition of 1351 A.H.). the same applied to Al-Dayrouty. (See ''Al-Kawakib Al-Sayyara '' 1/84-85, editions of 1945, Beirut). Even Al-Shaarany commented on such habit by saying that the same used to occur as pilgrims would vie to touch the Kiswah of the Kaaba. (See "Tanbeeh Al-Mughtareen" by Al-Shaarany: 93-94, edition of 1278 A.H.). Even Al-Shaarany mentions about himself that when he once attended a funeral, people disregarded the funerary procession to bury the dead person and gathered in great multitudes to kiss his hands and touch his clothes. (See "Lataeif Al-Minan" by Al-Shaarany: 263, edition of 1988 A.D.). When a Sufi saint/sheikh died, people vied for getting the water used for washing his corpse before burial and the garments he wore when dying as a source of benediction and blessing, and when Al-Shennawi, a Sufi sheikh-saint, died, people were mad with great and shock and fought fiercely to touch his coffin, and people had to bury him later on without telling anyone about the timing to avoid their impeding the funerary procession once again. (See ''Tuhfat Al-Ahbab'' by Al-Sakhawy: 370 edition of 1302 A.H., ''Zibdat Al-Fikra'' by Al-Dawdar, a manuscript in Library of Cairo University no. 24028: 9/475, ''Tabakat Al-Shafeiyya'' by Al-Sobky: 6/127, ''Al-Tabakat'' by Al-Shaarany: 2/117).

Lastly:

The Ibn Hanbal doctrine scholars used to persecute Sufis in the 3^rd century A.H., but when Sufis dominated the Mameluke Era in the 8^th and 9^th centuries A.H., Sufis urged sultans to persecute Sunnite scholars, such as Ibn Taymiyya and his followers. Sufis dominated all the political, cultural, social, religious, civilizational, and moralistic aspects of the Mameluke Era, and this has been the topic of our Ph.D. thesis at Al-Azhar University. Domination and prevalence of Sufism went on throughout the Ottoman Era, and Azharite Sunnite Sufis at Al-Azhar in the 18^th and 19^th centuries used to vehemently oppose the Sunnite Wahabism that emerged first in the Najd region in Arabia. Sufism dominated Al-Azhar and Egyptian life very much in the first half of the 20^th century to the extent that preachers of Wahabism in Egypt had to discard the appellation of ''Wahabism'' and to re-christen it as Sunnite Salafism so that the Egyptian society would accept their presence and preaching gradually. In the second half of the 20^th century and now in the early decades of the 21^st century, scholars and sheikhs of the Sunnite Ibn Hanbal doctrine Wahabism dominate in Egypt and persecute Sufis and restricts Sufism. What would happen next by Wahabis in Egypt?

CHAPTER III: The Sufi Religion: Overview of Sufi Tenets

Introduction:

The main tenets of Sufism shared by all Sufi orders (and deemed as blasphemous by Quranists) are as follows: 1) unity of existence (i.e., pantheism; nature and creatures are part of God), 2) incarnation and reincarnation (i.e., God is incarnated inside the bodies of Sufi saints), and 3) union or communion with God (i.e., the will of Sufi saints is the will of God as they receive His divine revelations). Of course, there is only hazy barriers between these three tenets, as they mean virtually the same; the mortal Sufi saint is assumed to be united with God and the spirit of God would enter him so that he commands people and do acts supposedly ordained by God, and this entailed the notion that all creatures and nature, and the whole universe, are part of God. Thus, for Sufis, God is One with many manifestations in His creatures, and pure Sufi saints can reach such Nirvana-like status to ascend to heavens and contact God and then return to people to tell them about 'divine' revelations they received! Thus, the divine will is never set apart from the human will and the will of each creature! It is more or less the same to assume that God 'descends' to 'engulf' a Sufi saint or 'enters' his body or to claim that saints fly into the heavens to contact God! Such a Sufi notion of union or communion with God has been taken from pagan creeds as well as Christian Sufism and other ancient traditions as well. We will briefly mention below the Sufi tenets as explained by Al-Ghazaly and then comment upon them.

Firstly: Al-Ghazaly (450:505 A.H.) and his Sufi creed in his book (degrees of Tawheed):

In his book titled ''Revival of Religious Sciences'' (Ehiaa Olom Eddine), Al-Ghazaly asserts that Tawheed means complete union between God and saints so that their senses are at one with God and this would grant saints 'divine' knowledge that could never be acquired by any Sunnite scholars! Al-Ghazaly writes a lot about the ascending degrees of the so-called Tawheed, between superficial and overt degrees till the pulp or core ones, as the fourth degree would enable a Sufi saint to watch God and talk to Him and God would talk to him while the Sufi would be unaware of his body, or his physical being, and remain unconscious of people and creatures around him on earth! The first degree is when a man would utter the testimony of Islam (There is no God but Allah), while his heart is absent from the Light of Truth, like the masses and hypocrites among 'Muslims'. The second degree is when the heart wholly accepts and senses the meaning of the testimony that overwhelms existence and physical being of a man. The third degree is when the Sufi would watch visions and myriads of items and the Divine Light emanating from one source (i.e., God) as he draws nearer to Creator. The fourth and last degree is when the Sufi is at one with God and united with Him wholly to the extent that he is no longer aware of his body and things and creatures around him in a stance of frenzy or a trance, when he sees only God engulfing him and all earthly existence. [1]

Secondly: our comments regarding Al-Ghazaly:

It is illogical in the writing of Al-Ghazaly to make hypocrisy as part of degrees of those who claim to be in the first degree of sainthood; this notion is never mentioned by disciples of the school of thought by the first Sufi saint and master Al-Jeineid. Besides, Al-Ghazaly makes the true Islamic testimony of monotheism mentioned in the Quran as part of the belief of the masses; this is utterly wrong, as most masses are polytheists who deify relics, tombs, items, and mortals, whereas the true testimony is absolutely right as per the Quran, when linked with belief and good deeds without worshipping anything or anyone else. Al-Ghazaly dares to declare that only the masses fear death or getting killed, whereas real Sufi sheikhs and saints never fear death or getting killed as they do not care for Hell of Paradise in the Hereafter; they only care for union and visions received as a result from this assumed union [2]. Hence, Sufis committed the sin of self-deification as deities alongside with God and claimed they were more important to Him than all prophets! The book of Al-Ghazaly is filled with countless sentences in which he ridicules the Quranic notions or perceptions of Hell and Paradise! [3] Al-Ghazaly was impertinent enough to claim that good 'Muslims' among the masses can never reach the highest degree of his supposed Tawheed, even if those masses include erudite scholars and philosophers who top the class of masses as per Sufi hierarchy! Al-Ghazaly claims in his book that only those who see the Light can be elevated to the third and fourth degrees, without specifying how Sufis can prove it! how come a Sufi would claim he would receive divine revelation?! This entails a new religion emerging after Islam and contradicting the Quran! This is why Sufis rejected and disregarded the Quranic text altogether, as it contains no Sufi tenets at all! To claim that doers of all good and bad actions are actually executing deeds of God is utter blasphemy that contradicts the following Quranic verse: "Whatever good happens to you is from God, and whatever bad happens to you is from your own self. We sent you to humanity as a messenger, and God is Witness enough." (4:79). Hence, this Sufi notion of fatalism is one of the basic Sufi tenets that makes God residing in nature and creatures and controlling them, thus there would be no meaning for judgment in the afterlife followed by Hell or Paradise! This is why Sufis never write about the Hereafter except with distain and ridicule! They care only about self-deification, to the extent that Al-Ghazaly claims that the state of 'annihilation' is when a Sufi would lose feeling or become no longer being conscious of the physical world and his own body in order to be one with God and see God in all things! This is of course utter blasphemy. Despite the fact that many scholars have written books and letters to refute, undermine, mock, and deny the views of Al-Ghazaly, he never discarded his views and faith tenets, and he insisted in his book titled "Problematic Points in Ehiaa" that his views are basic Sufi tenets and stages for all Sufis to follow, and among those points, he re-explains the meaning of visions witnessing the Light of God and how the state of Tawheed (oneness with God) is attained to the extent of seeing God in all creatures and things on earth [4].

Thirdly: pantheism in the many-volume book "Ehiaa Olom Eddine" authored by Al-Ghazaly:

1- Al-Ghazaly in his writings uses all his intellectual faculties, tools, and abilities as well as his deep knowledge of philosophy and logic branches in order to prove and explain the concept of unity of existence, though he exaggerates and writes fallacies and illogicalities more often than not; he insists that all creatures and their actions are commanded by God and part of His divine epithets in order to prove that all existent things in the universe are part of God, as if God cannot exist apart from the creatures! Al-Ghazaly insults God further by asserting that God is the All-Seeing Eye of all creatures! He claims that this all Sufis saints feel this while in the state of annihilation of the self to dissolve within God as part of Him in a communion never imagined by the masses! [5]. Hence, Al-Ghazaly claims that all creatures and actions on earth (and in the whole universe) are mere manifestations of God's deeds and will, thus ignoring on purpose the Quranic Chapter 112 that refutes all falsehoods and lies he propagates in his book titled ''Ehiaa''; indeed, there are many Quranic verses that prove that Epithets and Omnipotence of God has nothing to do with human abilities, deeds, and powers.

2- Al-Ghazaly within many lines in his book mixes between creatures as created by the power of the Lord and God's Omnipotence and Being, by claiming that all created things and souls are mere manifestations of the Light of God[6].

3- Al-Ghazaly mixes all the time between descriptions, epithets, deeds, and actions of human beings and those of God as if they were one in nature by virtue of being created by God [7], and this nonsensical notion of unity of existence is behind such claims; he assumes that God is like any worker, carpenters, smiths, etc. that create things, because he created such people who did those things! Thus, 'divine beauty' is the Sufi notion that shows divine manifestations on all beings and existent things on earth [8]. Al-Ghazaly mocks and ridicules the masses whose ignorance and shut-off minds prevents them from experiencing what he describes in his book [9]. Al-Ghazaly claims that only Sufi saints who are elevated enough in God's presence can feel what he says and can see God residing in all natural items on earth; this concept is extensively drawn upon by Sufi poets in their long and short poems [10]. The tenet of unity of existence has made Sufis not to differentiate between God and His creatures because physical items on earth and within the universe are for them deemed as manifestations of the Creator. Thus, Al-Ghazaly says that a human being is part of God when at communion and the state of unconsciousness of annihilation that only few people (i.e., Sufi saints) could reach [11]. Al-Ghazaly compares human beings to God when he asserts that God is One and countless are His creatures, and likewise, the human being has countless cells in the physical body to receive and sense all states and visions and revelations from God by myriads of ways! Thus, Al-Ghazaly would prove the notion of unity of existence while ignoring the Quranic fact that God does not resemble anything in the universe and the whole existence: "…There is nothing like Him. He is the Hearing, the Seeing." (42:11).

4- After insulting God by comparing Him to a human being, Al-Ghazaly goes on with his insults by comparing the Lord with other natural items like the moon, the sea, the river, and the sun [12].

5- Al-Ghazaly evades quoting the Quranic verses, while he tries to prove his views, by claiming that Sufi secrets are not to be written in books as this is forbidden by God! Al-Ghazaly claimed that divulging Sufi secrets revealed to saints/sheikhs is blasphemy against God, while asserting that those secrets have nothing to do with fiqh and hadiths [13].

6- Al-Ghazaly makes the concept of unity of existence as the foundation of union between Sufi saints and God by means of incarnation or being united with Him as one whole being, by asserting that within the state of annihilation, Sufi saints never perceive the worlds and realms and not even themselves; they perceive only God Himself! [14]. Al-Ghazaly dares to name such ecstatic trance or frenzy as 'divine love' and hence, people may offer thanks and praises to Sufi saints (lovers of and beloved by God!) as though they offered them to God exactly! This is similar to Al-Ghazaly earlier notion of creatures and humans as part of God [15]. This means also that Al-Ghazaly thinks that even disbelievers are made so by God's preordained fate and hence deserve to be loved by God as they are part of Him as well! [16]. To make humans incarnate God, Al-Ghazaly disregards on purpose the following Quranic verse: "Those who disbelieved will be addressed, "The loathing of God is greater than your loathing of yourselves-for you were invited to the faith, but you refused."" (40:10).

7- Hence, the three Sufi tenets of 1) unity of existence, 2) incarnation and reincarnation, and 3) union or communion are in fact identical; the second one is the opposite of the third: instead of ascending to heavens to hear God, God (in their Sufi faulty views) would descend to manifest Himself inside bodies of Sufi saint, while both tenet are linked with the first one [17]. Al-Ghazaly uses the method of narrating stories to prove his points; he once has written that a Sufi saint swooned and no one could wake him up for a whole night, and then he woke up after losing his consciousness for night as his souls ascended to the seventh heaven to be united with God to receive divine revelations [18].

8- Al-Ghazaly assumes that Sufi saints feel the presence of God inside their cells of the body and in their hearts by various degrees as per their own levels within the heavens and within nearness to God as far as they could physically bear it. In such cases, Al-Ghazaly assumes that the Sufi sheikhs would fly into heave and leave their disciples and novices, who might die if they try to catch up with their sheikhs because they are weak and unready! [19]. Al-Ghazaly assumes here that the degrees of oneness and being united with God in a communion differ from one sheikh to another and from all disciples from their Sufi sheikhs, as per physical abilities of their bodies lest they should die, and Al-Ghazaly supports his views by fabricating many stories and anecdotes [20]. By such falsehoods ascribed to God by Al-Ghazaly, he tries to prove incarnation of God inside Sufi saints by any means and the description in the following verse fits him perfectly: "Who does greater wrong than someone who invents falsehood against God, or says, "It was revealed to me," when nothing was revealed to him, or says, "I will reveal the like of what God revealed"? If only you could see the wrongdoers in the floods of death, as the angels with arms outstretched: "Give up your souls. Today you are being repaid with the torment of shame for having said about God other than the truth, and for being too proud to accept His revelations."" (6:93).

Fourthly: our comments on Al-Ghazaly and unity of existence:

1- From the above points, we discern how on the one hand, certain heathen philosophies go as far as the extreme of denying God's existence, whereas other philosophies on the other hand go as far as the other extreme: claiming that God resides in all nature and creatures as He is the Creator and Source of all things that are deemed as manifestations of His presence. Of course, pagan authors centered in in Egypt, Persia, Iraq, and the Levant learned oriental philosophies and the Greek ones, with their polytheistic notions and some other concepts pertaining to atheism and negations of metaphysical realms. Before the advent of Islam, such philosophies influenced Christian thinkers, scribes, theologians, and clergymen for centuries and led to many conflicts and disputes over the nature of Christ. This made such ancient, pagan philosophies be incorporated into Christian theology in Europe and the Middle East. Upon the Arab conquests of many regions that formed an Arab empire, such philosophies were hushed down for decades, and they returned with a vengeance in the form of incessant debates between Christians and the Muhammadans in the Abbasid Era, especially during the reign of the caliph Al-Maamoun, son of Harun Al-Rasheed. This drove Sunnite scholars to learn ancient philosophies to refute and debate those Christian authors who were trained very well in using sophistry and casuistry. The Muhammadans should have resorted only to the Quran and its arguments addressed to the People of the Book; instead, they admired pagan philosophies immensely and revived ancient doctrines, concepts, and theories to incorporate them into Muslim thought, especially the concept of unity of existence.

2- Al-Ghazaly learned the arts of debating, casuistry, sophistry, discussions, dialectics, philosophies, branches of logic, etc. and excelled in all these fields. As a passionate lover of philosophy, he loved Sufism and its philosophical stance which is similar to Platonic theory of forms (i.e., things as images reflecting higher, metaphysical reality) that Al-Ghazaly admired and made it above the source of Islam (the Quran) as he tried to reconcile the Sufi myths forcibly with Islam, using countless philosophical ideas to prove his views which are un-Islamic as they contradict the Quran. The dominant intellectual trends at the time favored and welcomed his wrong ideas, despite some Sunnite scholars' refutations of "Ehiaa". Some of the ideas of Al-Ghazaly insulting to Islam include the claim that certain polytheistic notions are inferred from the Quran itself! He claims that Islam is in medial position between polytheism and monotheism! He claims as well that all believers in God will eventually be the same before the eyes of the Lord! These notions oppose the Quran; Al-Ghazaly supports some views of Kalam philosophers despite his vehement and virulent attacks on most of their views in other volumes of ''Ehiaa'' [21], we attribute this to his being greatly and deeply influenced by pagan ancient philosophies.

3- We refute below ideas of Al-Ghazaly, especially the unity of existence, by asserting the Quranic facts and tenets.

3/1: The Islamic faith cannot possibly lie within a medial position between any two items or notions; the Quranic testimony of faith (There is no God but Allah) means that deification of anything and anyone is refuted and negated first before testifying deification of our Creator, Allah, after denying the existence of any other deities or demi-gods worshipped beside Him: "Such is God, your Lord-the True. What is there, beyond the Truth, except falsehood? How are you turned away?" (10:32). Therefore, the basic tenet of (There is no God but Allah) entails no medial or in-between position; it requires complete belief in God the Omnipotent and Controller of everything without partners and associates (i.e., mortals like prophets and saints, or any non-human beings). By the way, any 'little' amount of polytheism by sanctifying persons or things/items/relics annuls all the rest of the amount of belief in God; faith and belief in God must be 100%. Again, there is no way that one can combine Quran-based monotheism with polytheism. Let us remember that polytheists among people of Muhammad's time believed in God, but they associated with Him other pagan gods, idols, saints, mortals, intercessors, mediators, etc. and this deification of things/items and mortals made them polytheists and disbelievers, and hence, we find this Quranic rebuke for such people and their likes: "That is because when God alone was called upon, you disbelieved; but when others were associated with Him, you believed…" (40:12).

3/2: Polytheism as a Quranic terms does not differ from the term disbelief, as we discern from this verse: "It is not for the polytheists to attend God's places of worship while professing their disbelief…" (9:17). Hence, the two terms are associated within many verses with worshipping of idols, deities, mortals, etc. alongside with God. let us remember that disbelief (Kufr, in Arabic) is phonetically and semantically similar to the word ''cover'' in English and in Arabic, implying the intentional act of hiding, shrouding, or covering one's innate monotheism and inherent belief in One God by polytheism.

3/3: In fact, within the innermost innate nature of human beings, they cannot deny the existence of the Creator and His deification as God of everything. This applies to polytheists as well; and if they think deeply enough, they will discover the absurdity of worshipping anything and anyone beside God, and atheists who think deeply enough about the universe will discover the absurdity and the meaninglessness of a Godless existence they imagine. As for polytheists, they do not deny God; they insist on forgetting the covenant with Him by worshipping items and mortals as mediators and intercessors. This covenant is mentioned in the following verse: "And when Your Lord summoned the descendants of Adam, and made them testify about themselves. "Am I not your Lord?" They said, "Yes, we testify." Thus you cannot say on the Day of Resurrection, "We were unaware of this."" (7:172). Hence, it is inherent in our human nature, and possibly the DNA, that God the Creator exists: "So devote yourself to the religion of monotheism-the natural instinct God has instilled in humankind…" (30:30), while polytheistic notions are acquired from one's environment.

3/4: Hence, there is no room for the notion of denying God's existence that began within the debates and arguments of Greek philosophy. Hence, the Quran does not argue for proving God's existence, but for being the One God (monotheism) and for avoiding polytheism as an absurd unbelievable notion.

3/5: The Sufi faith tenet of unity of existence is very blasphemous and insulting to God as we have explained above about Al-Ghazaly; he tried to ascribe divine epithets to creatures and humans and human negative epithets and description to God. Al-Ghazaly thought that God resides in nature or that the universe/realm is part of Him, thus ascribing all actions of people to God! On the other hand, other tenets on earth at the time have insisted that God is transcendental and that the divine real differs from the realm of mortals as a dichotomy even in most creeds that deified mediators and intercessors (angels and mortals). In contrast to such creeds, Sufis have decided that there is no two realms, but one realm of existence as per their tenet, and this tenet has driven them to deny God as if He does not exist except as manifested in creatures, nature, and the universe! This is utter disbelief and blasphemy! This has entailed them to assume countless gods/deities as per the number of beings on earth and in the universe! This makes Sufis worse than the Qorayish polytheists who thought that angels are daughters of God and that God is united with these 'female' angels, a tenet refuted in the Quran: "Yet they turn one of His servants into a part of Him. Man is clearly ungrateful and disbelieving. Or has He chosen for Himself daughters from what He creates, and favored you with sons?" (43:15-16). Sufis have made themselves as part of God Who dwells inside them! They dare also to claim that the universe is deified as part of God! It is disgraceful that Al-Ghazaly would write his many-volume book "Ehiaa" to convince readers to believe such balderdash! Al-Ghazaly claims within many paragraphs that Islam is merely a low step-one in the Sufi religion and fit only for the ignorant masses! We assert here that the ideas of Al-Ghazaly spread and dominated after his death not because of him or his book; rather, because in the incessant conflict between Islam and polytheism throughout human history, polytheism and disbelief dominate most minds of humanity and won most rounds in most human eras. Thus, Islam and Muhammad won and defeated polytheism in a round that ended with his natural death, and soon enough, shortly after he died, the inevitable conflict went on. The final decisive victory between the Truth and falsehoods will be on the Last Day. This is why Sufism has emerged as the worst type of polytheism in terms of faith and belief, while raising the banner of Islam nominally, but Sufis have rejected the Islamic tenet of (There is no God but Allah) as a 'lowered' step for the masses and they propagated their nonsensical notions and tenets instead. The Sufism reigned supreme and victorious for centuries, while Al-Ghazaly and his book became leaders with certain titles, honorifics, and epithets, as if ''Ehiaa'' became the bible of Sufis and as if Islam/the Quran was 'lacking' until Al-Ghazaly was born and emerged in the 5^th century A.H. to complete it! Sufis claim that Al-Ghazaly was the best sheikh of Islam who defended it; we beg to differ, as he in fact opposed the Quran on purpose and defended Sufism. Al-Ghazaly was a veritable sworn enemy of Islam.

Lastly:

After we have tackled in this CHAPTER how Al-Ghazaly deified Sufi saints/sheikhs and claimed they ascend to heavens to attend meetings and gatherings with the presence of God, let us tackle what Al-Ghazaly writes about Islamic acts of worship and how Sufis ignored, ignored, dropped, and canceled them, especially pilgrimage, in the next CHAPTER.

References:

[1] Ehiaa: part 1/211-212.

[2] Ehiaa: part 4/22.

[3] Ehiaa: part 4/ 227-228, 254, 266, 299, 305, 308, 309, and 326 to name but few examples.

[4] Problematic Points in Ehiaa: 64.

[5] Ehiaa: part 2/247-248.

[6] Ehiaa: part 4/370.

[7] Ehiaa: part 4/104.

[8] Ehiaa: part 4/276.

[9] Ehiaa: part 4/277.

[10] Ehiaa: part 2/236.

[11] Ehiaa: part 2/212-213.

[12] Ehiaa: part 4/370.

[13] Ehiaa: part 4/212-213.

[14] Ehiaa: part 2/236.

[15] Ehiaa: part 4/74.

[16] Ehiaa: part 4/74.

[17] Ehiaa: part 4/213.

[18] Ehiaa: part 4/74.

[19] Ehiaa: part 4/305.

[20] Ehiaa: part 4/288

[21] Problematic Points in Ehiaa: 77.

CHAPTER IV: Sufism and Ignoring Islamic Acts of Worship

Firstly: religious duties and acts of worship between Islam and Sufism:

1- God has imposed on believers religious duties and acts of worship such as prayers, fasting, zakat, pilgrimage, etc. to attain piety and realize tenets and translate belief of their hearts by performing acts of worship and good deeds, thus obeying Gods' commands and heed His prohibitions by avoiding them. Of course, these acts of worship are for all believers in all eras including prophets and messengers of God, as the most righteous and pious of people are the real believers, including prophets and messengers, who will be rewarded by God in the Hereafter after the Day of Judgment. This is a basic tenet in Islam/Quranism.

2- As for the Sufi religion, self-deified Sufi sheikhs who adhered to heretic notions explained in the previous CHAPTER have made their second step; they dropped and ignored all Islamic duties and acts of worship. Because they have assumed themselves to be part of God or the manifestations of God on earth, they would not pray, fast, etc. like the rest of mortals! Of course, their call to ignore and drop acts of worship was made indirectly and in a vague style in their writings so as not to shock the conservative societies of the Middle Ages. For instance, in the Sufi book titled "Al-Lamaa", the author Al-Toussy writes that the Sufi saint named Al-Shibly rebukes one of his disciples for uttering the verse 1:5, telling him that it is illogical that one united with God to pray to himself, as no acts of worship is necessary for Sufis as no deities pray to one other! [1].

Secondly: Al-Ghazaly and his attempt to reconcile Islam and Sufism regarding ignoring acts of worship:

1- We have mentioned that Al-Ghazaly aimed in ''Ehiaa'' to reconcile Islam and Sufism, and this drove him to misinterpret on purpose many Quranic verses and he fabricated countless hadiths as well ascribing them to Muhammad. Al-Ghazaly wanted to convince his readers that the Quran does not deny Sufism and that Sufism is elevated above everything else and every other tenets. Indeed, Al-Ghazaly made use of Sufi terminology, used by Sufis to deify themselves, in most of the paragraphs of his many-volume book. Hence, the Sufi writer Al-Ghazaly was faced with the problem that he needed justification of Sufis dropping and ignoring. The methodology of Al-Ghazaly in his book, ''Ehiaa'', was that he denounced the notion of dropping and ignoring acts of worship in some paragraphs, and to endorse this very notion in other paragraphs using Sufi terminology and lame excuses and pretests on the one hand, and using deliberate misinterpretations of Quranic verses as well as hadiths fabricated by him (without series of supposed narrators and without mentioning sources or books from which the supposed hadiths and narratives are quoted) to serve his purpose on the other hand. Al-Iraqi, a Sunnite jurist or scholar of fiqh, asserts in his writings that when he verified hadiths by many authors, he discovered that those fabricated by Al-Ghazaly are never mentioned elsewhere, and Al-Iraqi cast doubts on them. This has indicated clearly that Al-Ghazaly himself has authored such countless hadiths mentioned in ''Ehiaa''.

2- At first, Al-Ghazaly denounces in his book the Sufi fakirs of his age who stopped performing acts of worship and urged others to imitate them if they want to reach higher degrees in the Sufi hierarchy and be elevated to be nearer to God and 'divine' knowledge [2]. Al-Ghazaly decried at first the fact that some Sufis felt that acts of worship impedes them or leading them to nowhere as far as reaching higher degrees in the Sufi hierarchy is concerned, and they rejected sharia and its duties and became disbelievers [3]. This means that the self-deified Sufis despised acts of worship and looked at them with distain as a matter confined to the masses and ordinary people and those need sharia laws, and some denied sharia laws as they hindered them in their Sufi order! This shows that Al-Ghazaly was aware that many people resented and denounced such a notion adopted by Sufis to drop and ignore acts of worship altogether, and he had to write that those faction of Sufi were disbelievers so as to protect Sufism from criticism by its enemies: the Ibn Hanbal doctrine followers and scholars.

3- Al-Ghazaly in his book ''Ehiaa'' justifies dropping and ignoring Islamic acts of worship as a basic Sufi tenet in an indirect, sly, and cunning manner typical of him throughout the volumes of his book. For instance, he writes that acts of worship aim at reaching insights and divine knowledge of the Truth and Light of God [4]. Such a claim might appeal to ordinary Sunnite scholars, but the real audience/readers of the book, i.e., Sufis, discern easily that the author is supporting wholeheartedly the notion of dropping and ignoring Islamic acts of worship, as every Sufi at the time knew that the assumed divine knowledge comes into the hearts and minds of Sufis from God directly without means or mediators: this is part of the notion of union with God; hence, those who reached this assumed level of reeving divine revelation did not need to perform any Islamic acts of worship if they are originally the means to attain such 'divine' knowledge. Al-Ghazaly justifies dropping and ignoring Islamic acts of worship as a basic Sufi tenet by providing proofs through story-telling to exemplify the tenet without having to repeat mentioning it over and over; he authors many stories about famous dead Sufi saints of his time who urged their worshippers that those who reached higher mystical degrees cannot go on performing acts of worship performed by the masses and ordinary people [5]. Within a fictional story, Al-Ghazaly makes a Sufi saint/sheikh named Abdul-Wahid Ibn Zeid assert to his disciples that a man who performed acts of worship for 50 years of his life had done nothing at all as all of them were annulled because he never reached degrees of mystical Sufism and he was never united with good by Sufi practices among Sufi worshippers. Hence, this story implies that Sufis can drop and ignore acts of worship because they claim to ascend to the heavens to enjoy talking to God and being talked to by Him as this is 'divine' love for them! It is noteworthy that Al-Ghazaly here contradicts his earlier view in ''Ehiaa'' when he denounces dropping and ignoring acts of worship. This contradiction shows him never ceasing in his unsuccessful attempt to reconcile forcibly Islam and Sufism who never share any single point or any tenet at all.

4- Within other paragraphs, Al-Ghazaly tackles Sufi saints/sheikhs and Sufism and its assumed notions of inwardly or interior realm of knowledge received within the inner recesses of minds and hearts of Sufis, and he mentions Islamic acts of worship en passant when he mentions that the two Sufi saints Al-Halaj and Al-Khawwas got to talk and the former rebuked the latter for spending years in performing acts of worship that impeded his working on Sufi practices to reach elevated levels to be united with God, and how it is futile to go on like this to imitate the masses who worship and obey Quranic commands out of fear and seeking rewards while forgetting to contact God personally and be contacted by Him like Sufi saints; Al-Halaj told him that acts of worship hinder all Sufi practices and put veils on hearts of true Sufis [6]. Here, Al-Ghazaly shows his true colors as a true, hard-core Sufi; he disdains and despises Islamic acts of worship and Quranic commands of God, claiming that Sufis are united with God and achieved oneness with Him, and therefore they do not need to perform or obey, while using Sufi terms (nearness, divine love, audience with God, to veil/unveil, transcending realms, etc.) to justify this weird stance. Al-Ghazaly presents here the Sufi notion of the futility of performing Islamic acts of worship as they are a waste of time for Sufis who are to get busy enjoying their divinity and self-deification! Al-Ghazaly no longer quotes the Quran in such paragraphs; rather, he quotes Al-Halaj and Al-Khawwas, while invoking the 'physical' love of God between and the saints by making Him and the Sufis like brides getting ready for the nuptials! This metaphor of oneness with God is very insulting to the Lord!

5- This insulting metaphor in ''Ehiaa'' about unity of God with human beings reflects the view of Sufis about themselves as deities who are 'physically' united with God and equal to Him! it is strange that Al-Ghazaly would deem acts of worship, ordained by God in the Quran, as a veil barring Sufis from being near God; as they claim that they ascend to heavens and have audience with Him! Al-Ghazaly insults real worshippers (and messengers and prophets) as bad servants of the Lord, because they worship God out of fear and seeking reward of Paradise! How could he dare to insult those who obeyed Quranic teachings?! God repeatedly commands us to fear Him in piety and perform our duties ordained by Him, and He tells us about Paradise and Hell in the Quranic text, but Al-Ghazaly seems in his book not to have been a believer in the Quran in the first place. Hence, Al-Ghazaly despises servants of the Dominant Lord as they obeyed His commands, while Sufis are praised by him for seeking to be gods and deities! How did he dare to declare Islamic acts of worship as veils on hearts and minds?!

Thirdly: Al-Shaarany and the attempt to justify ignoring acts of worship during the Mameluke and Ottoman eras:

Within the Mameluke Era, Sufism became the formal, official religion of the caliphate, and thus Sufis enjoyed the freedom of self-expression in public and talked outspokenly about their tenets that include dropping and ignoring Islamic acts of worship. People at the time blindly believed in miracles and supernatural powers of Sufi saints/sheikhs (both living and dead ones!), which include that a Sufi saint can exist in many locations (or cities!) simultaneously, that he metamorphose into other shapes or creatures and regain human form again at will, and that he can move from one city/region to another in seconds! The masses among Sufis believed that Sufi sheikhs/saints never tell lies! A Sufi sheikh may claim he had been to the so-called imaginary place called Mount Qaf, or Mount Muqattam in Cairo, or cities like Mecca, Jerusalem, Yathreb, etc. to pray and got back to his city of residence in seconds! With such gullible generations of people, the way was paved to Al-Shaarany, one of the grand imams or masters of Sufism in the 10^th century A.H., to assert in his writings that were widespread within the Mameluke Era that those Sufis united with God should never perform any acts of worship to avoid tedium and imitating the masses! [7]. Of course, Sufis who were hypocritical would evade performing the five daily prayers by claiming they have prayed in such remote cities to where they can fly in lightning speed while breaking barriers of time and place at will! How absurd and ridiculous that most of the Egyptian people of the Middle Ages used to believe such nonsense!

Lastly: a brief reminder:

1- Within this PART III, we tackle religious rituals within the Sufi religion especially concerning pilgrimage. We remind readers here that pilgrimage, just like prayers and other Islamic religious duties and acts of worship, are NOT new items introduced by the Quran; rather, they have been ordained in the religion of Abraham and all God's messages of Islam (i.e., submission to Him alone) conveyed by all prophets and messengers of God, because of the basic fact that the divine tawatur/revelation/legislation/sharia is essentially the same: "He prescribed for you the same religion He enjoined upon Noah, and what We inspired to you, and what We enjoined upon Abraham, and Moses, and Jesus: "You shall uphold the religion, and be not divided therein." As for the idolaters, what you call them to is outrageous to them. God chooses to Himself whom He wills, and He guides to Himself whoever repents." (42:13); "We have inspired you, as We had inspired Noah and the prophets after him. And We inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Israelite tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon. And We gave David the book of Al-Zabur." (4:163); "Nothing is said to you but was said to the Messengers before you: your Lord is Possessor of Forgiveness, and Possessor of Painful Repayment." (41:43); "It was revealed to you, and to those before you, that if you idolize, your works will be in vain, and you will be of the losers." (39:65). Of course, the divine books and messages of the ancient eras are lost, and the ancient people are gone or smitten by God's wrath. Abraham represents a distinguished phase in the history of prophets, as his progeny included the Arab Ishmaelites (who received one prophet after Ishmael; namely, Muhammad) as well as the Israelites who received many prophets. Within God's last message, the Quran, we find God urging all people to adhere to the religion of Abraham: which meant real and total submission of oneself, one's soul, one's acts of worship, and one's belief willingly, devotedly, and wholeheartedly to God/Allah. This is asserted in the Quran many times, as the Quran is the last divine message of God; it is God's Word preserved until Doomsday and addressed to all humanity (including Arabs, the goyim/nations/gentiles, and the People of the Book) to follow the religion of Abraham. "That was a community that has passed; for them is what they have earned, and for you is what you have earned; and you will not be questioned about what they used to do." (2:134); "Say, "God has spoken the truth, so follow the religion of Abraham the monotheist; he was not a polytheist."" (3:95); "And who is better in religion than he who submits himself wholly to God, and is a doer of good, and follows the faith of Abraham the monotheist? …" (4:125); "Say, "My Lord has guided me to a straight path, an upright religion, the religion of Abraham the monotheist, who was not a polytheist."" (6:161). Of course, the main feature of the religion of Abraham has been performing pilgrimage to the Kaaba in Mecca, as God has commanded Abraham to purify God's House and to erect its walls, urging all people to journey and visit it and worship there as a religious duty with certain rituals in this safe haven; see 22:25-26, 2:125, and 3:96-97.

2- Of course, the dwellers of Arabia before the advent of the Quran were regarded as among the nations/goyim/gentiles or non-Israelites in general because they have not yet received any prophets or messengers or scriptures from God since the death of Abraham and Ishmael, unlike the case with the Israelites who received many prophets and messengers for centuries. Yet, dwellers of Arabia before Islam used to perform pilgrimage to the Kaaba along with People of the Book who resided in Arabia at the time, as both parties followed the religion of Abraham concerning pilgrimage, however distorted the rituals were in certain eras. As for Arabs before the advent of the Quran, they deified and sanctified saints (i.e., allies in the Quranic tongue) and built monuments and mausoleums dedicated for such saints and carved gods/idols of stone and wood and other material. These pagan idols were also put around the Kaaba, as each tribe would have an idol representing its deity/god there. Hence, the pilgrimage rituals were distorted as people visited and worshipped these idols/statues. Other locations in Arabia outside Mecca sometimes had their own kaabas plus other religious festivities and feasts celebrated at these places via certain rituals. Such corrupt ostentatious religious acts mixed religiosity and vestiges of faith with financial, social, and political interests and the pagan creeds served trade and provided the ideal atmosphere for sexual immorality as well (prostitution, etc.). Things and relations were complicated within a tight network that linked trade with corrupt beliefs. The Quran was revealed in order to correct and rectify distorted faith tenets and warped notions of belief, calling people to follow the monotheistic religion of Abraham, especially regarding dedicating acts of worship wholeheartedly only to God, without sanctifying and deifying mortals and items/things. Muhammad managed shortly before his death to convince Arabs in Arabia to return to the original religion o Abraham, especially regarding pilgrimage. Yet, once Muhammad died, the pagan, polytheistic devilish Qorayish tawatur returned gradually at first and then rapidly with a vengeance, codified later within Sunnite sharia laws as we have explained in earlier chapters of this book.

3- When the Sufi religion emerged, with its rituals based on and derived from its tenets (e.g., oneness with God, unity of existence, the Muhammadan Truth, breaking barriers of time and place, etc.). this has influenced the Sufi duty of pilgrimage that has nothing to do with Quranic teachings and legislations about pilgrimage to Mecca. Hence, Sufis distorted the concept of pilgrimage in many ways; the Sufi stance vis-à-vis pilgrimage duty in Islam is divided into three directions that overlap and complete one another as follows.

A) Sufis have called for disregarding and ignoring the Islamic pilgrimage to Mecca and belittled and detracted the Kaaba.

B) Sufis have issued legislations of performing pilgrimage to living saints and dead ones at their mausoleums/graves, while adopting and adapting almost all rituals of Hajj to suit Sufi tenets and notions.

C) Sufis have distorted Islamic rituals of pilgrimage to make them compatible with Sufism.

It is noteworthy here that the stance of Sufis against Islamic pilgrimage matches and is very similar to their stance against prayers; Sufis distorted prayers by making them into supplication and imploring of saints, while making pilgrimage into merely visiting living saints/sheikhs and visiting their tombs/mausoleums to worship at them. Hence, with the spread of so many dead and living saints everywhere, people who followed Sufism and Sufi orders combined prayers, supplications, and pilgrimage together when visiting mausoleums and holding festivities and feasts to celebrate saints annually. Hence, the terms "to visit, to pay a visit" in Sufi terminology means to perform pilgrimage to mausoleums or to living saints/sheikhs at their homes, while the Arabic/Quranic term ''Hajj'' means literally ''to aim purposefully or journey intentionally to reach a place, but later on, the term was confined to journey toward and visit God's House in Mecca'' [8], and it means to flock or to come in groups for a certain purpose as well, especially to travel to Mecca in groups to seek performance of religious rituals at certain times [9]. Hence, pilgrimage literally means to seek to reach a certain place at a certain time to perform certain activities. This meaning in Arabic allowed Sufis to assume and propagate the notion that their mausoleums and monuments can be visited at certain times and occasions to be touched and be worshipped to seek benediction and blessings by performing certain Sufi rituals derived from and imitating rituals of Hajj in Mecca. Of course, this allowed pre-Islamic era traditions (i.e., paying visits/pilgrimage to pagan idols and 'holy' tombs, houses, and kaabas at certain seasons) to return in other forms that imitated Qorayish bad ways and habits; even financial interests of Sufis were similar to those of Qorayish that drove it to distort the pilgrimage true divine tawatur of the religion of Abraham and to make the performance of prayers and pilgrimage to mausoleums the main center of religious and economic life of a given society. More details on that topic are found in the following chapters in this book.

References:

[1] Al-Lamaa 53.

[2] Ehiaa 3/199.

[3] Ehiaa 3/199.

[4] Ehiaa 3/73.

[5] Ehiaa 4/299.

[6] Ehiaa 4/367-368.

[7] Al-Yawakeet wa Al-Jawaher 153.

[8] Abou Bakr Al-Sajistany, entry: Quran p.73.

[9] Al-Razi, ''Mukhtar Al-Sihah'' lexicon of Arabic: entry: Hajj.

CHAPTER V: Sufis Call for Despising the Kaaba

Firstly: Sufis haughtily refuse to orient themselves to the direction of the Kaaba during prayers:

1- The famous Sufi writer/sheikh Ibn Araby writes that Muslims agreed upon orienting themselves to the Kaaba as a Qibla (i.e., the direction that should be faced or to which one should orient oneself while performing prayers) as part of conditions stipulated to make prayers acceptable to God, and if it had not been for this unanimous agreement, Ibn Araby would have excluded that stipulation! [1]. We sense in the words written by Ibn Araby that he casts doubts upon the Kaaba as a Qibla; this is indicated by the fact that he refers to the so-called 'unanimity' of Muslim nation or Umma, as if this assumed unanimity is the source of legislation and not the Quran. In fact, God commands in the Quran us to orient ourselves to the Kaaba: "We have seen your face turned towards the heaven. So We will turn you towards a direction that will satisfy you. So turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it…" (2:144); "And wherever you come from, turn your face towards the Sacred Mosque. This is the truth from your Lord, and God is not heedless of what you do. And wherever you come from, turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it…" (2:149-150). Prophet Muhammad and all Quran-believing people obeyed the Quranic command; we may wonder why Ibn Araby in the 7^th century A.H. would ignore the above Quranic verses by writing that deciding the Qibla for prayers has been done by unanimous decision-taking by mortals.

2- During the Mameluke Era, the Sufi author Al-Shaarany followed the footsteps of his master/saint Ibn Araby in attempting to cast doubts on the Kaaba as a Qibla, by attributing this view to his master/saint named Al-Khawwas, who was illiterate, as he writes that Al-Khawwas repeatedly said to his disciples that Sufi saints who reached higher degrees can prayer toward wherever directions, as the spot of the Kaaba is not distinguished at all for him and Sufis in general, while disciples can still orient themselves to the Qibla during prayers, so as not to cause havoc in the minds of the masses who never follow their reasoning mind [2].

3- It is funny that Al-Shaarany mentions the 'reasoning mind' as a pretext to refuse to acknowledge the spot of the Kaaba as a distinguished sanctuary; Sufis inn general reject reasoning minds as they impede, in their own views, 'divine' revelations and audience with God. Of course, the Sufis hate reasoning minds if they ponder on the Quranic verses; the Muslim real-believers' minds should obey Quranic commands of God without arguing or questioning like Sufis did, and therefore, the Quran-believing persons must accept the Kaaba as God's House made for pilgrims as a distinguished, chosen spot, while never committing the sacrilege of repelling others from this Ancient House during prayers and pilgrimage so as to avoid being punished by God: "God has appointed the Kaaba, the Sacred House, a sanctuary for the people, and the Sacred Month, and the offerings, and the garlanded…" (5:97); ""I was commanded to worship the Lord of this town, who has sanctified it, and to Whom everything belongs; and I was commanded to be of those who submit." (27:91); "As for those who disbelieve and repel from God's path and from the Sacred Mosque-which We have designated for all mankind equally, whether residing therein or passing through-and seek to commit sacrilege therein-We will make him taste of a painful punishment." (22:25).

4- In fact, we tend to believe this Sufi attitude of casting doubts on the Kaaba and undermining it as a Qibla is derived from the deep-seated grudge and animosity toward it; the Sufis wanted to be the center of attention and direction for people to orient themselves and turn their faces to Sufi saints during prayers and pilgrimage instead of the Kaaba. The reason: Sufi sheikhs wanted to be worshipped by their disciples and others as saints during their lifetime, and orienting themselves to the Kaaba hinders this objective for Sufis sheikhs, as Abou Abbas Al-Morsi writes that he would rather have his disciples turn their faces toward himself as the Qutb Al-Ghawth (i.e., literally in Arabic, the pole of salvation, one of the degrees and titles within Sufi hierarchy of saints who were great Sufi masters) in prayers instead of the Kaaba [3]. Hence, Al-Morsi writes that the Kaaba as a Qibla is for Sunnites to obey their Sunna and true Sufis must turn their faces toward Qutb Al-Ghawth instead if they want to be elevated in degrees of the Sufi hierarchy. Hence, Al-Morsi followed the footsteps of Ibn Araby in casting doubts on the Kaaba as a Qibla by undermining Quranic notion about the Kaaba. Al-Morsi was so proud as to claim himself as Qutb Al-Ghawth; he ardently desired that people would turn their faces to him in prayers to worship him, if it had not been for Sunna! Again, Al-Morsi claims falsely that Sunna is the cause of making the Kaaba as Qibla and not the Quran, in his views. The disciple of Al-Morsi, named Ibn Ataa, subscribed to the view of his master as he writes the biography of Al-Morsi in his book Lataeif Al-Minan, a book that Ibn Ataa dedicated to the Manaqib (i.e., praises, merits, good qualities, and miracles of saints) of his favorite two Sufi saints: Al-Morsi and Al-Shazily. Ibn Ataa mentions that a disciple rebuked him when he was about to perform the afternoon prayers while facing the Qibla, as he should direct himself instead toward Al-Morsi who was present with them, but Al-Morsi graciously demurred and told Ibn Ataa not to violate the Sunna, thus Al-Morsi had ceded his 'right' to be treated as Qibla to his disciples! [4].

Secondly: Sufis hate the Kaaba and circumambulation during Hajj:

1- Thus, Sufis urged people to sanctify and deify the living sheikhs and dead saints in mausoleums while they hated and despised the Kaaba by deeming it as a pagan idol or heathen cube of stone that hinders their project of attaining dominance, prominence, and self-deification! Al-Morsi, the Sufi saint or demi-god, urges people to remember God while performing pilgrimage and not to think of the Kaaba so as to avoid pagan forms of worship [5], despite his calling himself earlier Qutb Al-Ghawth to whom prayers and pilgrimage should be oriented. Of course, such a notion is basic in Sufi tenets, and even Al-Jeineid (who was - and still is - being considered as a 'moderate' Sufi who did not reject the Sunnite religion altogether and reconciled it with Sufism) mentions this notion within his didactic stories he authored to inculcate Sufi notions to readers. In one story, an anonymous woman mocked Al-Jeineid when he told her that he circumambulated the Kaaba, while she asserted that one is to circumambulate the Owner of the House (i.e., God), and she chanted lines of poetry indicating that silly, stupid men of hearts of stone worship a stone cube, because they lack deep faith making them nearer to God. upon hearing her, Al-Jeineid swooned and when he was awakened by others, the woman was gone [6]. Of course, this imagery story is authored by Al-Jeineid to legislate to his Sufi order named after him (Al-Jeineidiyya order) the notion that pilgrimage to the Kaaba is paganism and futile worship of stones; it is better for Sufi disciples to work on their inner self by imbuing Sufism to get rid of mortal bodies by being united wholly with God and the Truth, thus becoming deities as per the notion of the unity of existence, thus rendering pilgrimage to Mecca useless and needless!

2- As a reminder, we assert the following points.

2/1: God is the Only Legislator in His religion; real believers must obey God's commands promptly even if they do not understand the intended purpose of the command. Thus, when angels were ordered prostrate before Adam, all of them did so except Satan/Iblis the rebel an disobedient one who is cursed. Despite the fact that God entails humans not to prostrate before anyone or anything else, we must believe what the Quran tells us about angels ordered to prostrate before Adam when he was created, without asking why this command was issued by God. another examples of the type of obedience God desires from real believers is when Abraham obeyed the indirect divine command in his dream and was about to slay Ishmael, and when his son was saved and Abraham was given a sacrificial animal instead, both Ishmael and Abraham succeeded in the test of obeying God without posing questions. Likewise, God is testing all real believers by duties, commands, prohibitions, and acts of worship required from them. Real believers obey without questioning and for the sake of the love of God. Among the Quranic commands of the Lord is NEVER to sanctify, glorify, or deify anything or anyone alongside with Him; yet, God commands us to circumambulate the Kaaba which is located at a certain location on earth, and we are to obey without asking about the reason behind this. Iblis/Satan argued and questioned the wisdom behind the divine command of prostrating before Adam, and he is cursed for it: "When We said to the angels, "Bow down before Adam," they bowed down, except for Iblis (i.e., Satan). He said, "Shall I bow down before someone You created from mud?"" (17:61). Those who follow the footsteps of Satan cast doubts on divine commands and pose questions aiming to disobey the commands, and then, they invent sharia laws and legislations of their own fashioning. Sufis of the Middle Ages followed the footsteps of Satan when their negative stance regarding the Kaaba drove them to deem it as a pagan idol, whereas their mausoleums and saints must be worshipped and sanctified and circumambulated in their religion fashioned, fabricated, and tailored to cater for their tastes and to serve their interests.

2/2: The Muhammadan Sufis were (and still are) the people who mostly in their religious life worship mortals and tangible items; yet, they dared in the Middle Ages to deem the Kaaba as a pagan idol and to consider circumambulation as a pagan act of worship, despite the fact that they circumambulate their mausoleums and never deem this action as polytheistic at all! Sufis took advantage of the fact that the Kaaba is built using stone, that does not differ from any stone material used to sculpt idols, to cast doubts on the Kaaba and to deem it as a pagan symbol worshipped by pilgrims. Sufis forgot that the purpose of Hajj is NEVER to worship, sanctify, honor, or revere the Kaaba or its walls or stone; rather, pilgrims are to glorify, sanctify, and worship God who commands pilgrimage in that location, even if people do not understand the reason or the wisdom behind that command.

2/3: The wisdom behind God's commands and prohibitions is above the human perception and understanding. Yet, in other eras, like our modern era, wisdom of some commands is shown to the world. For example, when God prohibits eating meat of dead animals, polytheists in the 7^th century Arabia argued against this, and the Quran has prohibited arguing with polytheistic disbelievers: "And do not eat from that over which the Name of God was not pronounced, for it is abomination. The devils inspire their followers to argue with you; but if you obey them, you would be polytheists." (6:121). This means we are not to argue with them so as not to resemble Satan the disobedient who argued with the Lord. In the modern era now, science has proved that eating dead meat is very harmful for human beings and that slaughtering animals for food by making all its blood get out of these animals is a better way to prevent its being polluted and decomposed. Likewise, the wisdom behind God's choice of Mecca to be the location of His House for pilgrimage is discovered in our modern era through electronic scientific tools; the location is exactly in the center of Planet Earth. Hence, the Kaaba and its stone walls are NOT worshipped as hallowed items or relics; the Kaaba was built and rebuilt several times throughout history. The Kaaba is merely a building to locate the center of Planet Earth. God has shown to Abraham and Ishmael the location and they built the walls " We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate."" (22:26). "As Abraham raises the foundations of the House, together with Ishmael, "Our Lord, accept it from us, You are the Hearer, the Knower. " (2:127). This means that the foundations were there already in that spot and both father and son built the walls. This means that circumambulation is NOT meant for the Kaaba as a building, rather, it is around the place/spot where the center of the Planet Earth is located. We have mentioned earlier that during circumambulation, it is absolutely forbidden to touch the Kaaba so as not sanctify it or its Kiswah or bricks/stones. We conclude then that this spot as the center of Planet Earth has been chosen by God as a locational sanctuary for Him as His House and has commanded believers to perform pilgrimage there. God has chosen this location for His last message, the Quran, as it is a universal message to all people until the end of days; it should begin in this center of the Planet Earth. This is how we understand now why the Kaaba is the Qibla for the five daily prayers and why people come in groups to perform pilgrimage there; see 22:27-29 and 3:96-97. We personally tend to believe that the Quran indicates the fact that Mecca is the center of Planet Earth, and this is the reason why the Seal of Prophet has been chosen by God in this city to convey the last message, in this verse: "Thus We inspired you with an Arabic Quran, that you may warn Um Al-Qura and whoever is around it …" (42:7). The Quranic term Um Al-Qura indicates Mecca as a Central City, for it means literally in Arabic ''the mother of all villages''. This Quranic term, in our opinion, shows that Mecca is located in the center of the Planet Earth, and the human communities at large, and that Muhammad conveyed the Quranic message that God intends for all humanity (i.e., this is the meaning of the phrase ''…whoever is around it…'' in 42:7). After the death of Muhammad, Quran-believing people should go on peacefully proselytizing and preaching the Quran to people in all locations and eras, reinforced by miraculous features of the Quranic text: "This too is a Book that We revealed, blessed, verifying what preceded it, that you may warn Um Al-Qura and all around it…" (6:92).

2/4: Discovering in the 20^th century that Mecca is located in the center of Planet Earth makes us understand in new light the pilgrimage Quranic legislations, especially regarding the intersecting locational, temporal, and pious-hearts sanctuaries; see 9:1-5, 9:27, 2:197, and 22:25. The hearts and minds of pilgrims should never think of evil, mischief, or disobedience during pilgrimage and avoid all types of deification and sanctification of things and mortals in order to perform pilgrimage in the best state of piety and purity during Ihram. In contrast, Sufi sheikhs/saints with their claimed and assumed 'divine' knowledge were the ignoramuses who never try to understand the Quran (real and only source of Islam), and they tried hard and did their best to make people belittle and detract the Kaaba as a location for pilgrimage and as a Qibla.

Thirdly: preferring Sufis saints to the Kaaba:

1- We have mentioned that Sufis have cast doubts on the Kaaba as the Qibla and the location of circumambulation because they harbored an ardent desire to make people circumambulate Sufi living saints and dead ones in mausoleums instead, and they wished that people pray in their direction as deities. In a coming CHAPTER, we tackle the features of Sufi pilgrimage rituals performed at living saints/Sufi sheikhs and mausoleums. We tackle here the attempts of Sufis to make people prefer the Sufi saint, dead or alive, to the Kaaba itself and why the Sufis had harbored such animosity toward the Kaaba.

2- Al-Ghazaly in his book ''Ehiaa'' authors a hadith without mentioning its source and even series of narrators, as fabricators typically would do, asserting that Muhammad was heard saying that he would better see the Kaaba burned and demolished by a slave than to see a saint being mocked and ridiculed [7]. Al-Nuweiry, the famous Sufi sheikh from Alexandria, Egypt, mentions in his book, titled ''Al-Ilmam'', the same hadith authored by Al-Ghazaly, and he himself authors in the same book yet another hadith that asserts that Muhammad purportedly said that harming a saint is a sin worse than demolishing the Kaaba 70 consecutive times [8]. Of course, both Al-Ghazaly and Al-Nuweiry were influenced by the style of a hadith authored by Al-Bokhary asserting that God will avenge a harmed saint from those who harmed the saint by declaring war on them. Thus, Sufis think that anyone ridiculing their saints would have committed a sin graver than demolishing and burning down the Kaaba. This implies their deep-seated hatred of the Kaaba that hinders people from worshipping Sufi saints! A real believer would not imagine uttering such words about the Ancient House, while Sufis utter such falsehoods and ascribing them to Muhammad to vent their ire and envy and also to urge others indirectly to worship and deify Sufi saints.

Fourthly: Sufis claim that the Kaaba itself circumambulates Sufis saints!

1- Hating the Kaaba because people circumambulate it, Sufis invented their claimed and assumed miracles and wondrous acts to attract people to follow them, especially about the strange notion that the Kaaba itself circumambulate the Sufi saints as asserted by Al-Yafei in his stories authored to assert such a notion [9], and this is repeated by the author of the book titled Manaqib Al-Minoufi [10]. Al-Shaarany claims in his writings that the Kaaba circumambulate Ibn Araby [11], while another Sufi writer asserted the same about the Kaaba circumambulating Abou Abbas Al-Morsi [12].

2- Thus, if the Sufis assume that the Kaaba itself circumambulate around their Sufi saints, it is no use for Sufi disciples to go to Mecca to perform pilgrimage, as the Kaaba is in service of their saints! Hence, disciples circled around their sheikhs! It is mentioned within the Manaqib of Abdul-Raheem Al-Qinawi that he claimed to his disciples that the Kaaba circumambulate around him and that they are to do the same [13]. Within another book, we read about a disciple who performed complete ablution to enter into a state of Ihram before circling daily for a week around the tent of his Sufi sheikh Al-Shazily, and when people denounced what he did, the disciple told them that he saw the Kaaba circling around Al-Shazily [14]. The same is repeated in another book about Manaqib Al-Hanafy, where we read about a disciple who asked permission from his Sufi sheikh, Al-Hanafy, and when this disciple fell asleep, he claimed he saw in a dread that the Kaaba circle around Al-Hanafy, and he realized that instead of traveling, he may be permitted to circumambulate around the house of his Sufi sheikh, who allowed him to do so [15]. This Sufi belittling and despising of the Kaaba drove many people among the masses to reject pilgrimage to Mecca, and they phrased a proverb that a Sufi saint/sheikh is like the Kaaba, to be visited as he does not visit anyone [16].

[7] Ehiaa 4/130.

[8] Al-Ilmam, a manuscript by Al-Nuweiry 1/3.

[9] Rawd Al-Rayaheen 16.

[10] Manaqib Al-Minoufi 425.

[11] Lataeif Al-Minan 425.

[12] Al-Tabakat Al-Kobra by Al-Manawi, a manuscript 260.

[13] Manaqib Abdul-Raheem, a manuscript 12.

[14] Manaqib Al-Wafaaeiyya, a manuscript 39.

[15] Manaqib Al-Hanafy, a manuscript 369-370.

[16] Al-Mustazraf 1/29-30.

CHAPTER VI: The Sufi Call for Rejecting Islamic Pilgrimage

1- We have written earlier the mythical story invented by Al-Jeineid about people with hearts of stone worshipping the stone cube of the Kaaba [1]. Al-Jeineid was a master Sufi sheikh and he has authored prolific writings about stories and dreams to inculcate Sufi teachings, sharia laws, and tenets in an indirect manner to readers. Al-Jeineid asserted the futility and absurdity of performing pilgrimage to the Kaaba in Mecca, as people instead should 'reform' their inner soul by Sufi teachings and practices to be united as one with God, and once reaching this status, it is needless to take the journey to Mecca after all! Of course, when Al-Halaj expressed similar views, he was executed for blasphemy (actually, there was a political reason to put him to death). But Al-Halaj never wrote books; all we know about him were originally oral traditions written down later on by others. Within the inquisition-like interrogation, Al-Halaj used to deny that he said such and such, and if people wrote anything from his utterings, this would have been symbolic words and metaphors that can be interpreted in many different words, and he denied to have violated the Sunnite sharia. The interrogators could not prove him a blaspheming infidel until he found lines written from his oral preaching that he expressed the futility of taking the journey to Mecca to perform pilgrimage and urged others to drop this act of worship. Thus, the vizier at the time took this as a line of evidence proving the apostasy of Al-Halaj and put him to death by crucifixion, as mentioned by Ibn Al-Atheer [2]. Of course, Al-Jeineid expressed his views indirectly to avoid a similar persecution as he was known to adopt often the practice of Taqiyya (i.e., precautionary hiding or denial of one's religious beliefs in face of possible persecution). Hence, within this early age of Sufism when it took form and shape, Sufi sheikhs and authors discarded pilgrimage to Mecca and began to interpret its rituals in a Sufi way of symbolism and signs to distort them, as done by Zu Al-Nun Al-Masry [3]. Thus, pioneers of Sufism fund in pilgrimage a large domain/field for their passion for adding symbolic interpretations and meanings, as did Al-Halaj, and many Sufis stressed the Sufi teachings and practices to purify souls and elevate people as preferred to all acts of worship including pilgrimage [4]. When Sufism flourished in later decades, especially during the Mameluke Era, people believed in the assumed miracles or supernatural acts of Sufi sheikhs/saints and their deeds, words, views, etc. as they were deified by the masses, and Taqiyya was no longer adopted and Sufi sheikhs wrote and expressed their views openly as Sufism became the formal, official religion of the population.

2- As Sufism flourished during the Mameluke Era, famous Sufis just declared that they had already performed pilgrimage by breaking the time and place barriers by assuming that their souls 'flew' to Mecca and back while their bodies were still in their hometowns, and gullible people believed them as Sufism became the dominant culture at the time; even Abou Al-Abbas Al-Morsi claimed that he never misses the annual standing by Arafat mount so as to become a good Muslim [5]. Al-Morsi thus assumed to his disciples that his soul flew annually there and return back to his body! Another author writes that the Sufi sheikh named Al-Minoufi was seen standing at Arafat mount while he remained in Cairo at the same time [6]. Hence, this alludes to the other myth apart from breaking barriers of time and place: namely, the myth of incarnation and reincarnation, when Sufi saints claim to have many identical bodies that they control fully to roam the earth and to exist in many cities simultaneously, and that was the reason they were seen in many cities at the same time. Al-Siyouti mentions in a book he authored that there are proofs to prove this myth. Indeed, such myth had spread to justify the reason behind the fact that Sufi sheikhs never perform prayers (and any other act of worship) and never take the journey to Mecca to perform pilgrimage during the Mameluke Era. Even Al-Shazily, within a mythical story authored by others, urged another older Sufi sheikh to make his soul and that of others fly to Mecca and Arafat mount, as the military troops of the Moghuls prevented the journey to Mecca within the usual routes, and hence, Al-Shazily was lucky enough to have his soul made to fly to perform pilgrimage, as per his claims! [7]. A similar myth about the Sufi saint Abou Al-Hassan Al-Farran (a title that literally means: the bread-maker or the baker) tells about his flying to Mecca and to other cities to roam the earth in few seconds, and how he took two hot loaves of bread with him to be delivered to a son of a woman who was in Hejaz performing pilgrimage and the woman urged Abou Al-Hassan Al-Farran to deliver the loves to her son there! [8]. It seems to us that Abou Al-Hassan Al-Farran was merely a baker who used to make bread and when he left his earlier job to enter into Sufism, he became a sheikh and found disciples to believe in him and in his assumed miracles he worked related to his old profession. By the way, many Sufi sheikhs took up titles that refer to their earlier jobs before becoming Sufis; e.g.: Al-Halaj literally means the weaver and Al-Khawwas literally means the basket weaver. Of course, during the Mameluke Era, Sufi sheikhs or living saints enjoyed sloth and never had to work as so many people paid them visits/pilgrimage to offer them food and money as offerings or oblation to get blessed, as they deemed those Sufis too busy to work as they spent their time flying to Mecca, Jerusalem, Yathreb, etc. and Mount Qaf on a daily basis!

3- At the same time, Sufis never ceased to urge and call people as well as disciples to perform pilgrimage to them instead of the Kaaba by assuming that the Kaaba itself circle around those saints/sheikhs, and therefore those saints/sheikhs would be deified, revered, worshipped, and honored, and many of the so-called living saints like Abdul-Raheem Al-Qinawi and Shams Eddine Al-Hanafy called their disciples to circumambulate around them or their houses instead of taking the journey to Mecca [9].

4- Al-Shaarany moved in his writings from the stage of mythical didactic stories of miracles to the stage of direct directives to his disciples and readers when he tells yet another story within the biography of Ali Wafa Al-Shazily, a Sufi saint of the 10^th century A.H. When Al-Shazily was asked about a disciple who witnessed and declared the perfection of his Sufi master (i.e., his master had become a deity united with God wholly!), and he wanted to take permission from his master to take the journey to Mecca to perform pilgrimage, but he was prevented by his master/sheikh. Al-Shazily said that declaring and witnessing perfection of a sheikh must be followed by the belief that this saint embodies all souls of good imams and prophets, and therefore pilgrimage to the living saint would be preferred to that performed to Mecca and the Kaaba! [10] Thus, Al-Shaarany in that story asserts the Sufi myth of performing pilgrimage to the saints as better than performing it to the Kaaba itself! This is of course utter blasphemy and deification of mortals! This is a sin and an insult against God, the Owner of the Ancient House in Mecca.

5- Thus, Sufis have cast doubts on the Kaaba in Mecca as a Qibla and as a location for pilgrimage because they desired ardently to convince people to pray toward the direction of the Sufi Qutb Al-Ghawth and to urge them to perform pilgrimage to the living and dead saints, by claiming that it is the Kaaba that circumambulate the Sufi saints and not the other way round, as they declared this frankly and vociferously, demanding that people should circle around the living and dead saints instead of the Kaaba!

6- Simultaneously, the Sufis at the time have considered the Kaaba in Mecca as a pagan idol while never hesitating to urge people to perform pilgrimage to their living saints and dead ones in mausoleums!

References:

[1] Rawd Al-Rayaheen 40.

[2] History of Ibn Al-Atheer 8/47, Azharite edition 1301 A.H.

[3] Islamic Encyclopedia 9/426 + Hilyat Al-Awliyaa 9/170.

[4] An article titled ''Pros and Cons of Sufism'' by Ahmed Mahmoud Subhy, Alam Al-Fikr Magazine, Vol. 6, No. 2, p.347-348.

[5] Taateer Al-Anfas, a manuscript 224 + Lataeif Al-Minan by Ibn Ataa 98.

[6] Manaqib Al-Minoufi, a manuscript 41.

[7] Al-Ilmam, a manuscript by Al-Nuweiry 2/78.

[8] Al-Kawakib Al-Sayyara 149.

[9] Manaqib Al-Wafaaeiyya, a manuscript 39 + Manaqib Al-Hanafy, a manuscript 369-370 + Manaqib Abdul-Raheem, a manuscript 12.

[10] Al-Tabakat Al-Kobra by Al-Shaarany 2/25.

CHAPTER VII: Legislation of Sufi Pilgrimage to Saints and Mausoleums

Firstly: pilgrimage during the pre-Islamic era to mausoleums and 'sanctified kaabas':

1- As per polytheistic tenets in the pre-Islamic era in Arabia, people used to worship God and dead saints in their mausoleums and statures/idols as deities beside God, claiming that these saints and deities drew them nearer to God! at the same era, people in Arabia performed pilgrimage to the Kaaba in Mecca, which was filled with their pagan idols (at least 136 ones around the Kaaba; one for each tribe) as well with their sanctuaries areas of their own (with no one daring to desecrate them or commit sacrilege near them), to the extent that if an animal would enter such sanctuaries no one would get it back as it will be sacrificed for the idol/deity. These polytheistic temples were sometimes called kaabas, because they took cubical forms/shapes and polytheists would circulate around them as holy grounds and offer sacrificial animals and money and votive items there. Among those famous pagan kaabas at the time was the one dedicated to the idol named Zu Al-Sharra, where its stature stood on a pedestal covered with pure gold and icons over a high huge rock; even some polytheists invoked this god as the owner of the Ancient House! Among those famous pagan kaabas at the time was the one dedicated to the idol named Sandan, placed on a cubical pedestal,, where Arabs circumambulate its statue reverently. Another pagan temple was called Zat Al-Kaabat (i.e., literally, the place with many kaabas or cubes) dedicated to gods of tribes of Bakr Ibn Wael. In the region of Najran, there was a large cubically erect building named ''the Kaaba of Najran'' that took the shape and dimensions of the Kaaba in Mecca, with myths invented about ''the Kaaba of Najran'' to compete with Mecca, such as the claim that those who seek a safe haven there in this sanctuary would attain it at once. Of course, the idols of the two goddesses Al-Lat and Al-Uzza (i.e. Isis of the Egyptians) were worshiped and circled around by Arabs in a certain valley, where sacrificial animals were slaughtered in their honor. Of course, we name here but a few; there were so many idols, gods, mausoleums, deities, rocks, saints, stones, kaabas, temples, etc. that Arabs worshipped and circumambulate around before the advent of the Quran.

2- Islamic Hajj is performed during specific times known as the four sacred months; likewise, Arabs before the advent of Islam used to specify certain seasons and days to perform pilgrimage rituals (circumambulation, sacrificial animal offerings, etc.) to the idols and the other kaabas as a temporal and locational sanctuary, where religiosity mixed with financial interests as far as trade is concerned.

3- After the advent of Islam by the revelation of the Quran, people rejected and discarded pagan idols that became no longer sanctified, and pilgrimage was confined to the Kaaba while Arabs adhered to peace during the four sacred months of pilgrimage. Soon enough, the Arabs forgot all about the four sacred months of pilgrimage and fought one another in them. In later decades, the Sufis propagated the notion of performing pilgrimage to 'holy' Sufi mausoleums of dead sheikhs/saints as well as to the living sheikhs/saints at their locations, in certain times annually, and to present offerings to them, under the pretext of supplication and imploring for benediction and blessings. This was the same pretext of the ignoramuses who did the same polytheistic acts under the motto: "…We only worship them that they may bring us nearer to God…" (39:3).

Secondly: Sufi pilgrimage:

1- Sufis re-introduced the worship and deification of saints virtually in the same manner and practices like Qorayish (described above) before the advent of the Quran; thus, the Sufis deserve the Quranic descriptions of polytheists who worshipped mortals, as pagan and polytheistic acts of worship returned with a vengeance within the societies of the Muhammadans from the Second Abbasid Era until now.

2- Yet, we assert here that Sufis were more disbelieving in comparison to Arabs before the revelation of the Quran; because Arabs at the tie when they worshipped deities and saints had no Quran, whereas Sufis had it, claimed they believed in it, but discarded it on purpose! This means that Sufis rejected on purpose the intellectual jihad of Prophet Muhammad, using the Quran, against worshipping things, items, and mortals. Another reason why Sufis are worse that pre-Islamic era polytheistic Arabs is that the latters never insulted God or uttered blasphemies against Him like the formers. The last reason is that polytheistic Arabs respected the Kaaba in Mecca and performed pilgrimage there despite their polytheistic practices at other temples, whereas Sufi sheikhs hated, mocked, and despised the Kaaba and declared this stance outspokenly in public, as they believed they deserve to be visited in a form of pilgrimage instead of God's House!

3- Apart from Sufis describing their sheikhs/saints and their mausoleums by features and epithets known about the Kaaba (and even a Sufi saint named Al-Disouky used to call himself ''the Kaaba of the Truth'') [1], some Sufi mausoleums were built in cubical shapes similar to the Kaaba in Mecca, and one of such cubical buildings was described by a Sufi author, named Al-Sakhawy, as a holy 'Kaaba' where prayers of people are answered [2] this Kaaba was named Al-Jawsaq and built by a rich family of trade named the Mardaniyeen. Al-Sakhawy authored a book titled Tuhfat Al-Ahbab, dedicated to describe to Sufi pilgrims locations and features of all mausoleums and holt tombs in Cairo, Egypt. This Sufi author is not to be confused with the historian and hadith-collector Al-Sakhawy who received fame as an author and historian because of his book titled ''Al-Daw Al-Lamaa''; it is noteworthy that Al-Sakhawy the historian mentions Al-Jawsaq in his book, and talked about it as an ornate monument built by the family of Mardaniyeen in the 3^rd century A.H. for aesthetic reasons to immortalize their family-name and not for any religious purposes at all, but Sufi culture turned the monument into a temple as it resembled the cube of the Kaaba!

4- The original Kaaba in Mecca later on had a black stone to mark the place of beginning circumambulation to make pilgrims easily count their seven rounds, but polytheistic tenets resurfaced and drove them to sanctify this black stone in later decades by fabricating hadiths about revering and honoring such a relic to be touched and kissed for blessings and benediction! This myth goes on until now within the Muhammadans. Typically, Sufis of later eras felt envious and hated this black stone; they ornamented their mausoleums with black stones to compete with the one at Mecca. For instance, there was a huge black stone at the mausoleum of the Sufis Shiite saint Al-Sayed Al-Badawi in the city of Tanta, Egypt, with millions of Egyptians worshipping at such a place annually until now, while kissing and touching the huge black stone there at the dome there of the mausoleum, as their ancestors did before them [3]. It is funny that Sufis until now in Egypt think that footprints of Muhammad are engraved in that 'holy' black stone under the dome in Tanta, and they touch it to get benediction and to get blessed! A similar myth is about the fingerprints of balms of Muhammad in a stone within the walls of a large mosque in Damascus, called ''the mosque of the balm'', and Ibn Taymiyya ridiculed this hoax in his writings [4].

5- These myths indicate that there were those Sufis who deceive gullible people by carving footprints and fingerprints in stones to be worshipped at mausoleums decorated by such 'holy' relics and thus bring more money to Sufis! This worship of stones and carvings past and present has been mocked and ridiculed by Abraham, as we read in the Quran: "He said, "Do you worship what you carve?" (37:95). During the Mameluke Era, some Sufis specialized in carving stones and selling them to gullible people as 'holy' relics, as mentioned by Al-Sakhawy the Sufi in the late 9^th century A.H. [5].

6- The mausoleum of Al-Sayed Al-Badawi attracts annually thousands of Sufi pilgrims who worship and sanctify the black stone located under the dome beside the tomb of this Sufi saint, and Sufis of the Middle Ages spread the myth that visiting this mausoleum id more rewarding sevenfold in comparison to pilgrimage to the Kaaba. As thousands of gullible masses believed them in many eras, the wishes of Sufis to despise the Kaaba and repel others from it has been achieved, as this mausoleum is still being visited annually in Tanta, Egypt, until now in a form of pilgrimage within a certain season dedicated to it. Notably, when a tomb of a female saint called Fatima of the Mosul began to be revered within the Mameluke Era, the Sufi author Al-Sakhawy insisted that circling around her tomb seven times would be as rewarding as pilgrimage to Mecca, whereas Al-Sakhawy the historian refutes such a claim in his writings.

7- If Al-Sakhawy the historian refutes in his book what is believed by the masses at the time, we read in contrast the famous Sufi poet Al-Buseiry makes praising and glorifying a saint called Al-Shazily as rewarding as Hajj and Umrah! [6]. No doubt that with such notions spread at the time, people preferred to perform pilgrimage to dead or living saints as this would have been easier and less expensive than the painstaking journey to Mecca to reach the Kaaba! Hence, this Sufi pilgrimage had to have its own sharia legislations and rituals.

Thirdly: the call for Sufi pilgrimage before the Mameluke Era:

1- The urging of others and the call for Sufi pilgrimage began long before the Mameluke Era; Sufis claimed that their imaginary character named Owayis Al-Qorany (used in didactic stories to spread and inculcate Sufi legislations and tenets) had said to his disciples that those visiting him, and his tomb later on, for the love of God, will be rewarded by God by entering Paradise!

2- Al-Ghazaly mentions in his book legislations of Sufi pilgrimage to saints and mausoleums, and he asserts that visiting mausoleums of prophets, the so-called companions, scholars, and saints are as rewarding in terms of blessings and benediction as jihad and pilgrimage to the Kaaba in Mecca, and he asserts that the same goes to visiting living saints as well [7].

3- Al-Ghazaly allows room for Sufi pilgrimage to saints and holy tombs/mausoleums by inventing and fabricating hadiths about the rewards of taking long journeys to reach them to seek blessings and benediction, and he asserts that looking at faces of living saints and good scholars as an act of worship!

4- Al-Ghazaly here is in harmony with his Sufi faith tenets that he embraces and propagates in his seminal book ''Ehiaa'', especially regarding sanctification and deification of living Sufi saints/sheikhs by performing pilgrimage to them and claiming that seeing their faces is an act of worship, a new legislation invented by Al-Ghazaly and imitated in later eras.

5- Al-Ghazaly was smart and sly enough to urge his readers to prefer visiting living saints to dead ones in mausoleums; this will enable the Sufi sheikh to enjoy oblations and offerings and money granted to him in reverence by his worshippers and disciples, instead of spending their money on tombs of the dead, as in that case, a dead saint gets to enjoy nothing after his death. This is why Al-Ghazaly restricts disciples from travelling unless in cases of seeking to learn more 'knowledge'; of course, this refers to Sufi knowledge from another sheikh or living saint! [8].

Fourthly: the call for Sufi pilgrimage during the Mameluke Era:

1- When Sufism flourished during the Mameluke Era and became the formal, official religion, Sufi legislators of Sufi pilgrimage became so many to the extent that some scholars of fiqh specializing in Sufism criticized and attacked in their books Sufi extremists. For instance, the scholar Ibn Al-Haj Al-Abdary writes virulent criticisms in his book titled ''Al-Madkhal'' leveled against the Sufis of his age; yet, he writes a lot about calling and urging readers to perform pilgrimage to Sufi living and dead saints, using the fiqh-writing styles in legislating such rituals to make readers feel obliged to obey him, but he avoids the term (pilgrimage) and sue instead the term (visit) as if he would fool readers (because pilgrimage is essentially a religious visit and journey), while urging travellers to stop by each mausoleum and living saint in any city/village they pass by during their journeys to benefit from the benediction and draw near them humbly in reverence, as required, in his claims, by all religious erudite scholars [9].

2- Extremist Sufis were more frank and outspoken than Al-Ghazaly and Ibn Al-Haj Al-Abdary; for example, the Sufi saint/sheikh told his disciples plainly in a line of poetry that they were required to perform pilgrimage to his soul/body as he deemed himself a Kaaba brimming with divine secrets just like the Kaaba in Mecca [10].

3- Another Sufi tradition of urging others to perform Sufi pilgrimage during the Mameluke Era was to write a lot and in an exaggerate manner about benedictions, benefits, and blessings that a Sufi pilgrim will gain by visiting a mausoleum, while using elusive words and play on words in the style of writing; even Al-Sakhawy the Sufi author urges in his writing that people should bury their dead near mausoleums to make the dead person get benedictions and to make people visit the deceased along with the saint entombed beside the grave of the deceased so frequently! [11].

4- Mythical didactic Sufi stories have played a major role, as we have written before, to call people to perform Sufi pilgrimage. For instance, Ibn Al-Zayyat tells a story about a saint who appeared in a vision/dream to tell people that he lives in Paradise for eternity and that people who invoke him, along with God, at his mausoleum in their supplication will urge God Himself to answer their prayers! [12]. This story implies that the body of the saint is deemed never decomposed and that the spot of his mausoleum is a garden in Paradise! Ibn Al-Zayyat was one of the sheikhs of Sufi visits whose job was to guide Sufi pilgrims to locations to mausoleums in Cairo, telling the required practices and rituals, as per what he writes in his book titled "Al-Kawakib Al-Sayyara".

5- Some myths do not take the form of story in a book authored by Sufi writers; rather, they are written in a direct, assertive, informative style of writing used for scientific facts! For instance, Al-Shaarany dared to write about God creating an angel from the power of the dead saint to guard the saint's tomb/mausoleum and help worshippers who invoke this saint and worship at his tomb [13]. Of course, such a myth would urge the Middle Ages people in Egypt to take long journeys in order to perform pilgrimage to Sufi saints' mausoleums everywhere. Al-Shaarany was evil and daring to write such a blasphemous falsehood without ascribing it to anyone else as was typical in earlier ages; this indicates that Sufism dominated his age and gullible people used to believe him as if he were receiving 'divine' revelation or knowledge directly from God!

6- As Sufism was dominant at the time, this atmosphere made Sufi authors and sheikhs feel free to be outspoken and vociferous in calling people to perform pilgrimage to their mausoleums after they are dead, like the dying Sufi saint Al-Hanafy who urged his weeping disciples, while he lied in bed and dying, to do so if they needed him in anything to have their wishes granted and prayers answered, as he would be away from them by the measure of an arm's length! This implies that they thought his corpse would never be decomposed and that he would be immortal! [14]. Until now, the 'holy' mausoleum of Al-Hanafy attracts thousands of worshippers in Cairo! As for the saint named Al-Farghal, he was originally an ignorant, illiterate villager from Upper Egypt who never knew anything about the Quran; he used to urge people to visit his tomb after his death to answer their prayers! [15]. Until now, the names Farghal and Farghali are used in upper Egypt as male first names, and the mausoleum of Al-Farghal is still being worshipped in upper Egypt by the fools!

References:

[1] Hassan Shamma 4.

[2] Tuhfat Al-Ahbab 290-291.

[3] Al-Jawaher 77.

[4] Takseer Al-Ahjar 141-145.

[5] Tuhfat Al-Ahbab 263.

[6] Al-Buseiry poems collection 85.

[7] Ehiaa 3/194.

[8] Ehiaa 2/219, 221.

[9] Al-Madkhal 3/26, 1/124-125, and 2/10-11.

[10] Al-Jawhara 100.

[11] Tuhfat Al-Ahbab 27.

[12] Al-Kawakib Al-Sayyara 226.

[13] Durar Al-Ghawwas 92.

[14] Al-Tabakat Al-Kobra by Al-Shaarany 2/86.

[15] Al-Tabakat Al-Kobra by Al-Shaarany 2/93.

CHAPTER VIII: Rituals of Sufi Pilgrimage

Introduction:

Sufi pilgrimage consists of the journey to reach the mausoleum of the saint and then the performance of rituals imposed by Sufism. Those rituals are numerous and of various types as per the many Sufi orders and mausoleums spread in a country. The main features of the Sufi pilgrimage rituals are tackled below.

Firstly: rituals within a Sufi's heart:

1- Sufi authors in their books stipulate that Sufi pilgrims must be pious, devout, righteous believers who believe in the saint whose mausoleum they are visiting, while taking for a fact that the saint is immortal in Barsakh and have god-like control over people and life on earth; this way, the Sufi pilgrims will attain the benediction and blessings they deserve.

2- Al-Shazily asserts the above by writing that the etiquette of Sufi visits to mausoleums include the steadfast belief in the hearts of pilgrims that the saint is alive and immortal who hears them from the tomb, so that benediction is thus gained! [1]. Al-Shaarany repeats the same notion and ascribes them to Al-Shazily as well, as politeness required with living saints does not change in the case of the dead entombed saint, as if he were alive!

3- Just as God is Immortal, Sufi authors believed that godhead of Sufi saints go on making them immortalized after their death; even Al-Shazily mentions that Sufi saints never die at all, while prophets and other human beings die as mortals! Such falsehood is used to propagate, encourage, and spread the practice of Sufi visits to mausoleums, as Al-Shazily writes that entombed saints are more beneficial to people (especially faithful disciples) than living saints [2].

4- As God asserts in the Quran the dedication of acts of worship only and wholly to Him, Sufis took great care to make sure disciples are very faithful and reverent in their deification of saints, when those disciples visit the mausoleums; for instance, Al-Sakhawy the Sufi author writes about the importance of faithful, good intention of Sufi pilgrims whose hearts must be filled with piety and the belief in the dead saint before visiting their mausoleums to have their wishes come true and their prayers answered, especially in cases of visiting the holy tomb more often or for a specific number of times, seeking the aid of the saint to solve the pilgrims' problems or to settle their debts, and they must feel the state of Ihram as if they were in Mecca during the pilgrimage season! [3]. Even Ibn Al-Zayyat stresses in his book the importance of reverence inside hearts and minds of Sufi pilgrims during visiting mausoleums, because any doubting would spoil the blessings and benediction desired to be gained from the visit [4]. Ibn Al-Zayyat means that people are not to make such visits as a try or to test the powers of the dead saint; rather, good intentions, deep faith, and staunch belief in the dead saint are required as a must when visiting 'holy' grounds and mausoleums [5].

Secondly: Sufi verbal rituals:

1- Ibn Al-Haj Al-Abdary, in his book titled ''Al-Madkhal'', writes about Sufi verbal rituals; i.e., phrased required to be uttered by Sufi pilgrims during their visits. He stresses that people who visit mausoleums of saints must invoke the dead saint's name while supplicating to God to gain more benediction and make their prayers be answered. This contradicts the earlier claim by the same author regarding his asserting the Sufi tenet that the dead saints are immortalized inside tombs, as asserted by Al-Shaarany and Al-Shazily as well; how come the dead saint would be their mediators to God and grant blessings?! Ibn Al-Haj Al-Abdary mentions that verbal utterings during visits include the invocation of Prophet Muhammad first before any saints, and this is followed by the invocation of the entombed saint and imploring and praying for the sake of oneself, one's relatives, parents, and all good believers at large etc. and then one would ask for whatever need on seeks by visiting any mausoleum [6]. This verbal utterances deifies the mortals by making them small eternal deities invoking God on Sufi pilgrims' behalf! Yet, they insult God by saying He will obey the saints/intercessors! Such contradiction is typical of an authors who tries to reconcile the two divergent religions that contradict each other: Sufism and Islam.

2- Of course, different utterances and phrases are used in verbal rituals as per whims and desires of sheikhs/legislators of the Sufi religion, as Ibn Al-Zayyat specifies certain phrases uttered eleven times at the mosque of Al-Rifaai to have one's prayers answered [7], whereas his disciple, Al-Sakhawy the Sufi author not the historian, asserts certain special phrases uttered at the female-saint Nafisa mausoleum inside Al-Sayeda Nafisa mosque in Cairo to invoke her and her family members to come to the aid of pilgrims [8].

Thirdly: performed rituals and their types:

1- Sufis imitate rituals and stages of pilgrimage in Mecca in their Sufi pilgrimage rituals to the tombs (with standing in piety, circling, offerings, etc.) but with slight variations and surely a huge difference in faith/belief between Islamic Hajj and Sufi pilgrimage; in Mecca, real Islamic pilgrimage has but one sanctuary: God's Ancient House where people circle the Kaaba without touching it. as for Sufi pilgrimage that resembles that of Qorayish before the revelation of the Quran, holy sites, grounds, monuments, and tombs spread everywhere and their sanctuaries are deemed greater that the Kaaba in Mecca. While some pilgrims in Mecca commit mistakes and disobey sometimes and violate prohibitions because of lack of piety, reverence and piety increase very much within Sufi pilgrims who touch mausoleums' windows, doors, cloth, and relics (even the when the materials are made in China or elsewhere!) and circle around them to gain the assumed benediction and blessings. Besides, each mausoleum has its days or season during which it can be visited, in order to imitate pilgrimage season in Mecca and its temporal sanctuary. For the purpose of brevity as this topic of Sufi pilgrimage ritual is very complicated, we will focus in this book only on Sufi pilgrimage rituals in Egypt during the Mameluke Era.

2- At first, Egyptian Sufis specified certain dates, seasons, and months to perform major pilgrimage (Hajj) to certain mausoleums, while allowing visitors to come all year long as if this were like (Umrah). For instance, within the festivals celebrating the birth of the Tanta saint Al-Sayed Al-Badawi, Egyptian Sufis perform rituals similar to those in Mecca: circumambulations, greetings upon first arrival, slaughtering sacrificial animals as offerings, and touching the black stone of the shrine under the dome as they do with the black stone located at on corner to the Kaaba now. Even there are lines of poetry ascribed to Al-Sayed Al-Badawi to summarize such rituals and get nearer to God by worshipping Al-Sayed Al-Badawi tomb! [9]. In fact, essentially, such practices and rituals are being done at almost every mausoleum in Egypt now, but during the Mameluke Era, many books tell us that there were slight variations as such rituals were mentioned sporadically in books of that era when tackling mausoleums and their saints and different utterings and phrasings to glorify and worship them.

3- As the Sunnite Ihram requires a certain dress code for male pilgrims, the same dress code was required within the festival celebrating the birth of the saint Abdul-Raheem Al-Qinawi at his mausoleum in Upper Egypt. In Manaqib Abdul-Raheem, a manuscript which is unpublished, we read that a pilgrim to his tomb must walk to it bareheaded and barefooted at noon, only on Wednesdays, then pray and recite some Quranic verses, and eventually, invoke Prophet Muhammad, then Adam and Eve, followed by prophets and then at last the saint Abdul-Raheem Al-Qinawi, before asking God to answer the prayers and fulfill the needed request [10]. These rituals are asserted by Al-Edfowi, historian of Upper Egypt, in his book titled ''Al-Talei Al-Saeed'' [11]. Notably, these rituals are still being practiced until now, and even Sufi extremist introduced the habit of being barefooted when visiting all mausoleums in general. This extremism has nothing to do with Quranic sharia of facilitating and easiness in rituals and duties, especially prayers. Even Al-Shaarany writes that he heard his Sufi master Al-Khawwas urging people to do as he did by removing shoes before entering the mausoleum of the female-saint Zeinab inside Al-Sayeda Zeinab mosque in Cairo [12].

4- Circling around mausoleums is a famous Sufi ritual; Ibn Diqmaq writes about circumambulation around the mosque of Amr in Fustat region in Cairo seven times beginning with certain area decorated to mark the beginning of rounds and how to praise and glorify and invoke while doing this etc. [13]. The Egyptians at the time called this mosque the Ancient Mosque, to imitate the Quranic appellation of the Kaaba as the Ancient House (see 22:29), because they wanted to sanctify this first mosque in Egypt for Egyptians built soon after the Arab conquest directly by Amr Ibn Al-'As (as if to compete with first House ordained by God and made for humanity; see 3:96), and decors were installed to imitate Zamzam well, Safa, Marwa, and Arafat mounts, etc. while claiming that the water of this well would cure any ailments if drunk or bathed with [14]. This means that Egyptian Sufis made this mosque a sort of Egyptian Kaaba to compete with God's House in Mecca!

5- Ibn Diqmaq writes a lot about rituals, minarets, and decors made in this mosque of Amr in Fustat region in Cairo to imitate rituals and locations in Mecca, and how to invoke saints and circle around this mosque while uttering certain phrases, while Al-Sakhawy asserts all such practices in his book and calls those who bequeathed such traditions to visitors/pilgrims as 'reverent scholar' [15]. The Sufis even specified certain locations outside the mosque of Amr where prayers must be addressed to make them quickly answered [16] and narrate stories of those whose prayers were answered instantly because their faith was so deep and this led people to try visiting and performing rituals to see for themselves how their prayers would be answered swiftly [17]. Of course, this contradicts earlier warning against not to invoke dead saints on 'holy' grounds unless one is 100% sure that they are immortal and sanctified in one's heart without hesitation or lack of belief in Sufism!

6- Sufi rituals at mausoleums include performing prayers and reciting certain Quranic verses, as mentioned by Al-Sakhawy and Ibn Al-Zayyat in detail while ascribing such rituals to Muhammad who mentions them in a vision/dream to saints! [18]. Such legislations ascribe falsehoods to Muhammad (and assuming his being immortal!) to lend credibility to Sufi lies fabricated by these authors about urging people to perform pilgrimage at Sufi mausoleums.

7- Sufis introduced and invented a new ritual that consists of leaning one's back so that it would touch the wall of a mausoleum directly and totally, and to supplicate the entombed saint while taking this position. Strangely, this laughter-inducing ritual is still practiced in Egypt until now; some Azharite professors, clergymen, and scholars do it. we remember that when we were a postgraduate studies student in the 1970s, the head of Al-Azhar University bragged before us, and before the other students in class, that he frequently take this weird position and implore Al-Hussein, the saint whose severed head was purportedly buried at Al-Hussein mausoleum in Cairo! Ibn Al-Zayyat mentions the same ritual about a mausoleum in Al-Rahma mosque which is located near a cemetery in Cairo, and how such ritual at saint's tombs brought cure to the ill ones [18].

Fourthly: financial rituals:

1- We mean by them offerings and oblations (money, sacrificial animals, food items, votive candles etc.) pledged to be presented by Sufi pilgrims to guardians and clergymen of saints' mausoleums in honor of saints who answer prayers and fulfill wishes (as per Sufi polytheistic tenets contradicting the Quran). Sufis took great interest in incorporating such rituals for the financial benefits drawn from them to earn their living while enjoying exerting such influence and control of people by virtue of the sanctified entombed deities. In real Islam, the Quran, pledges are made only to God, and not to any other deities: "Whatever charity you give, or a pledge you fulfill, God knows it. The wrongdoers have no helpers." (2:270); God warns against telling lies and falsehoods and urges avoidance of pagan abominations: "Then let them perform their acts of cleansing, and fulfill their vows, and circulate around the Ancient House … So stay away from the abomination of idols and stay away from uttering falsehoods."" (22:29-30). God tells us in the Quran that polytheists before Islam offered oblations to saints and gods/deities as their mediators to Allah who intercede on their behalf before Him: "And they set aside for God a share of the crops and the livestock He created, and they say, "This is for God," according to their claim, "and this is for our idols." But the share of their idols does not reach God, yet the share of God reaches their idols. Evil is their judgment." (6:136). God prohibits eating meat of slaughtered animals sacrificed before spots or buildings made 'holy' to honor false deities (and this include of course eating Sufi oblations offered to mausoleums): "Prohibited for you … and animals sacrificed on altars…" (5:3). These Sufi ignoramuses are still performing pilgrimage to their entombed gods/saints in eagerness or promptness that is used as a metaphor in the Quran about the Day of Resurrection: "The Day when they will emerge from the tombs in a rush, as though they were hurrying towards a monument" (70:43). The term ''monument'' here refers to any erect buildings assumed to be 'holy' by polytheists.

2- It is strange that during the Mameluke Era, offerings by slaughtering sacrificial animals in honor of entombed saints were called pledges, whereas sacrificing animals for God's sake was called oblation [20].

3- Typically, when a saint dies, a mausoleum would be built over his/her tomb and disciples spread the news about miraculous influence of the 'holy' spot, and Sufi pilgrims would flock in groups to present offerings. Notably, the three annual days of celebrating the Tanta saint, Al-Sayed Al-Badawi, never coincide with the dates of his birth and death mentioned in historical accounts; rather, they are days of harvest, irrigation, etc. as per agricultural seasons in Egypt, so that people would have animals, food, and money to offer to the mausoleum [21].

4- In the book authored by Abdul-Samad Al-Ahmady about Al-Badawi and his followers, we read about great amounts of offerings and sacrificial animals in great feasts and festivals celebrating the saints and held on their honor in many villages and cities all over Egypt, as people thought they will get blessed by the entombed saints if they hold greater festivals to revere them [22].

5- Within books of history and Sufism, too many oblations and offerings meant that Sufi pilgrimage took place at certain tombs of saints, As Al-Manawi tells us about Al-Badawi mausoleum [23] Al- Disouky mausoleum [24], other mausoleums in Egypt [25], and even the tomb of the grandfather of Al-Shazily [26].

6- When people ignore certain mausoleums, they no longer perform pilgrimage to them and therefore no oblations/offerings, votive candles, burning incense, etc. would reach them, and eventually the Sufi clergymen and guardians of them desert the location, as Ibn Al-Zayyat writes about a mausoleum in Al-Rahma mosque which is located near a cemetery in Cairo [27].

7- Hence, Sufi clergymen and guardians of mausoleums were keen on spreading news every now and then about miraculous deeds caused by entombed saints to ensure their being fed, clothed, and provided for by offerings of Sufi devout pilgrims! Until now, villagers in Egypt fear very much not to fulfill pledges made for a saint, so as not to get punished by Fate; this is the influence of Mameluke stories and myths. For instance, Abdul-Samad Al-Ahmady and Al-Shaarany repeat the didactic story about a man who pledged to offer his horse to be sacrificed in honor of a certain entombed saint if his prayers were answered. They were, but he refrained to fulfill the pledge, and when he tried to sell his horse in the market later on, the horse ran to flee, and stopped at the saint's mausoleum; the man realized he must fulfill the pledge after such warning [28]. Similar myths are repeated in all Sufi books and references [29].

8- Pledges made to present offerings to saints in case one's wish comes true became a social habit going on even without Sufi propaganda during the Mameluke Era; in 781 A.H., people performed pilgrimage to a 'holy' wall and offered pledges and offerings to it; they thought it was a holy relic or shrine because someone talked through it and people thought that the wall is talking to them! They shouted: (May God save us! A wall is talking to us!), and the phrase became aphoristic and a proverb later on, as we read in the book of Ibn Eyas [30].

9- People who believed at the time in Sufism did not present offerings and oblation to mausoleums without expecting a reward; i.e., to drive away harm and evil and to expect good things to come and to occur. Hence, Sufi pilgrimage had religious aims of gaining benediction and blessings, achieving desires, answering prayers and supplications, etc.

References:

[1] Qawaaid Al-Sufiyya 1/161.

[2] Al-Tabakat Al-Kobra by Al-Shaarany 2/65.

[3] Tuhfat Al-Ahbab 487.

[4] Al-Kawakib Al-Sayyara 85 and 288.

[5] Al-Kawakib Al-Sayyara 85 and 288.

[6] Al-Madkhal 1/124.

[7] Al-Kawakib Al-Sayyara 128.

[8] Tuhfat Al-Ahbab 117.

[9] Al-Jawaher 122.

[10] Manaqib Abdul-Raheem, a manuscript 20.

[11] Al-Talei Al-Saeed 157.

[12] Lataeif Al-Minan 337.

[13] Al-Intisar 75.

[14] Al-Intisar 75.

[15] Tuhfat Al-Ahbab 261, 262, 284, 364, and 365.

[16] Tuhfat Al-Ahbab 261, 262, 284, 364, and 365.

[17] Tuhfat Al-Ahbab 261, 262, 284, 364, and 365.

[18] Al-Kawakib Al-Sayyara 109 + Tuhfat Al-Ahbab 4.

[19] Al-Kawakib Al-Sayyara 179 and 241.

[20] Al-Nojom Al-Zahera 14/79 + History of Ibn Eyas 2/46.

[21] Ashoor Al-Badawi 275.

[22] Al-Jawaher 27 and 216.

[23] Al-Tabakat Al-Kobra 274.

[24] Al-Solok 1/3/739.

[25] Manaqib Al-Wafaaeiyya, a manuscript 16.

[26] Manaqib Al-Wafaaeiyya, a manuscript 39.

[27] Al-Kawakib Al-Sayyara 179.

[28] Al-Tabakat Al-Kobra 2/95 + Al-Jawaher 27.

[29] Manaqib Al-Farghal 14 and 15 + Al-Kawakib Al-Sayyara 217 and 218.

[30] History of Ibn Eyas 1/2/246.

CHAPTER IX: Purposes of Sufi Pilgrimage

Introduction:

1- To urge people to perform pilgrimage to holy Sufi spots, Sufis spread didactic stories about pilgrims who visited shrines and mausoleums coming from faraway places, and when they slept near the mausoleum, the saint would appear in their dreams to solve their problems; waking up, they find their problem had been solved. This is the bare skeleton of the many different stories of urging people to invoke saints and mausoleums [1].

2- When Sufism dominated the Mameluke Era, shrines, mausoleums, and saints increased exponentially around cemeteries and myths spread about assumed miraculous deeds caused by them, and this led thousands of people (inside and outside Cairo) to perform pilgrimage to them, and even travellers came to Egypt for that purpose. Ibn Battuta the traveller describes in his book all features of such mausoleums and pilgrimage rituals to them; so do Al-Olwi, the Moroccan traveler Ibn Dhahira, and other authors/writers. This was religious tourism, to use a modern term, par excellence; even families would spend their nights at cemeteries and mausoleums, allowing sexually immoral behavior to be committed in such occasions within such crowded areas during nights spent there and during Sufi pilgrimage rituals.

3- Such popularity of pilgrimage rituals led to the emergence of a class of Sufi sheikhs whose job was to act as tourist guide to pilgrims coming from afar, and they received fees for their services within this lucrative business as tour guides and as spiritual guides who tell people which rituals to perform and how to perform them. Many of those guides had invented more rituals and notions, and this class was called (visit sheikhs). Some of them authored books about such visits and rituals related to them, such as Ibn Zayyat in his book titled ''Al-Kawakib Al-Sayyara'' and his disciple Al-Sakhawy in his book titled "Tuhfat Al-Ahbab". Such books are filled with stories of pilgrims adventures and miraculous deeds of entombed saints to reinforce the belief in saints and the rewards and benefits drawn from performing pilgrimage to their shrines. In the following paragraphs, we will confine ourselves to what is written by Ibn Al-Zayyat and Al-Sakhawy in order to know the aims of Sufi pilgrimage during the Mameluke Era that reflect the mentality of the era influenced by an earthly religion which is wicked and filled with blasphemous lies and falsehoods.

Pilgrimage to Mausoleums Seeking Remedy:

1- Within propagation of Sufi myths by guardians and clergymen of mausoleums, the notion of using the dust of the grounds of certain mausoleums as a cure to many illnesses spread like a certain one inside a mosque near a water well, as people would drink its 'holy' water after a spoon of dust to get cured, or to perform complete ablution (i.e., taking a bath) using this water mixed with the 'holy' dust [2]. It is silly and primitive to believe such nonsense of course!

2- The worst of all was to use 'holy' dust, after reading Quranic verses on the dust, as kohl for treatment of eyes! This was a sort of Sufi conspiracy to blind Egyptians by making them lose their sight after making them lose their religious insight by forsaking the Quran [3].

3- Al-Sakhawy tells the readers the same about dust from the tomb of the saint Zu Al-Nun Al-Masry, asserting that people actually got cured this way [4], as typical of Sufis to fabricate stories about people trying the Sufi practices to experience miraculous results.

4- Another funny way of cure involved Sufis urging Egyptian to humiliate themselves by wallowing in the dusty grounds of mausoleums like animals to seek benediction and remedy for all ailments, especially by putting dust on the body areas/parts that needed to be healed, and on the face to honor the dead saint, as mentioned by Al-Sakhawy [5] and the Mameluke historian Abou Al-Mahasin Ibn Tughry in his book titled ''Al-Manhal Al-Safy'' about the dust of a tomb of a Mameluke prince who died in 764 A.H. [6].

Pilgrimage to Mausoleums Seeking Payment of Debts:

The mausoleum of a saint called Al-Dirini, head sheikh of the Rifaaiyya Sufi order, was visited to seek his aid in settlement of debts during the Mameluke Era as per Al-Sakhawy and Ibn Al-Zayyat [7] about Al-Dirini being invoked (as he was deemed close to God!) to help those in debts to find money to settle their debts, and many other writers tell mythical stories of the same meaning about how saints helped people who ran debts [8].

Pilgrimage to Mausoleums Seeking to Implore God to Enable People to Visit Mecca:

1- Sufis liked very much to meddle in pilgrimage to Mecca; during the Mameluke Era, most Egyptian people believed the myth that Sufi saints were their mediators and intercessors before the Lord. Hence, they implored and invoked Sufi entombed saints to grant them money and effort to take the journey to Mecca and return in safety, as we read what is written by Ibn Al-Zayyat about a Sufi sheikh who urged people wishing to perform pilgrimage to perform complete ablution on a Wednesday after performing dawn prayers and then wear a perfume and Ihram-clothes and pray and recite the Quran at a certain shrine of a saint, alone, and then implore and invoke the saint, using certain phrases and utterances, to get help to enable the person to go to Mecca one day, and then wallow naked (after removing Ihram-clothes) in the dust of the shrine several times [9].

2- In the above, we have discerned how Sufis took great care to entrap those wishing to take the journey to Mecca into the snare of polytheistic acts before performing pilgrimage to the Kaaba in Mecca, while committing the abomination of deeming animal-like wallowing into the dust as 'holy' rituals performed with utmost reverence and piety!

3- Of course, such 'invaluable' rituals described above found adherents who applied them during the Mameluke era. Even Ibn Al-Zayyat mentions another female-saint mausoleum which were circled seven times by those seeking to perform pilgrimage to Mecca, while invoking the female saint reverently and in piety and faith to grant them aid and money to be able to go to the Kaaba one day before they die [10], and Al-Sakhawy mentions the same thing about other mausoleums [11]. Of course, this was a devilish conspiracy to make potential pilgrims to Mecca remain polytheists before and after pilgrimage at the Kaaba, as if Sufis who earned their living from gullible masses fear that the Kaaba might 'steal' the Sufi people from them (by making them thinking of rejecting Sufi mausoleums) if they ever go to Mecca one day!

Finally:

In the meanwhile when the earthly, man-made, fabricated religion of Sufism dominated Egyptians and drove them to wallow in dust of mausoleums to seek remedy and healing, the Europeans got rid of the control and dominance of their earthly religions and adopted science and empiricism to make advances and discoveries that have changed the whole world, as if they had heeded God's Word in these verses: "" (29:20); "" (22:46); "" (67:15). At the same time, the Muhammadans until now fight one another incessantly for the sake of three devilish earthly religions (the Sunnite, Shiite, and Sufi ones), and others accuse Islam of being the main factor of the backwardness of Arabs! When we as a Quranist clear Islam's name by exposing falsehoods of the three devilish earthly religions posing as if they were 'Islam', the Muhammadans readily accuse us of showing contempt toward religions. Indeed, we despise and look down contemptibly at their three devilish earthly religions, seeking to gratify God by exposing and criticizing them and by showing true Islam: Quranism. On the Last Day, God will judge all human beings and settle our disputes and differences in religion.

References:

[1] Al-Kawakib Al-Sayyara 43, 132, 133, and 180, to name but a few examples.

[2] Tuhfat Al-Ahbab 318.

[3] Tuhfat Al-Ahbab 360

[4] Tuhfat Al-Ahbab 359 and 360.

[5] Tuhfat Al-Ahbab 332.

[6] Al-Manhal Al-Safy 2/478.

[7] Al-Kawakib Al-Sayyara 302 + Tuhfat Al-Ahbab 440 and 441.

[8] Al-Kawakib Al-Sayyara 148 and 180 + Tuhfat Al-Ahbab 356.

[9] Al-Kawakib Al-Sayyara 287 and 288.

[10] Al-Kawakib Al-Sayyara 122.

[11] Tuhfat Al-Ahbab 487.

CHAPTER X: Famous Sufi Pilgrimage ''Kaabas'' in Egypt during the Mameluke Era

Firstly: pilgrimage to 'holy' sanctified buildings and living saints:

1- Just as Arabs before the advent of Islam (by the revelation of the Quran) had their many kaabas in Arabia to visit apart from the Kaaba, God's House in Mecca, the Mameluke Egypt had so many sanctified Sufi mausoleums like those false Arabian kaabas. So many people performed pilgrimage to such Sufi mausoleums, but what was a new addition by Sufis who exceeded the falsehoods of Arabs before Islam was that Sufis introduced the habit of visiting and paying homage (as a form of Sufi pilgrimage) to living Sufi sheikhs/saints, not just dead saints of Sufism! Hence, living Sufi saints/sheikhs attracted so many people to them, who kissed their hands and touched their garments as they did with the Kiswah of the Kaaba before it got out of Cairo to Mecca, as we read in the writings of Al-Shaarany about a Sufi sheikh named Shams Eddine Al-Doumyaty [1]. Some living Sufi saint/sheikhs envied entombed saints that attracted more people and visitors in comparison to living ones; even Al-Morsi begrudged the fact that dead entombed saints attract more followers than the number of followers they attracted when they were alive and headed their Sufi orders [2]. Of course, this phenomenon was not caused by the so-called saints; rather, because of the guardians of the shrines/mausoleums who invented and propagated stories of miracles and cured people etc. that witnessed the power of the shrine, thus ensuring that they would earn more money and eat all offerings the gullible present to the so-called entombed saints!

2- Of course, celebrating shrines and mausoleums and performing pilgrims to them was the prominent phenomenon within likes of historical chronicles of the Mameluke Era apart from the books of Sufi authors, as stories abound regarding visiting 'holy' shrines and tombs, miracles, conflicts between Sufi orders and leaders, Sunnite scholars (like Al-Biqaai) declaring Sufis as infidels and apostates (especially Ibn Al-Farid and Ibn Araby) and other Sufi foes and adversaries of his. Al-Biqaai in his history written by him in a detailed manuscript tells us about such conflicts and how he used to mock Sufis' stupidity about thinking a dead person could be invoked to come to their aid [3]. Sultans of the Mameluke Era favored Sufi sheikhs/leaders and were inclined or leaning toward them in their conflict and struggle against Al-Biqaai who fell into disfavor, despite the fact that criticisms written by the latter are very true for reasoning minds. This means that Mameluke sultans were convinced (either by bribes or by personal conviction and beliefs) that Sufi entombed saints can control lives of people!

Secondly: preferring mausoleum of Al-Badawi to Mecca and Yathreb:

As Sufi pilgrimage rituals became almost identical to the Qorayish ones before the advent of the Quran, we discern within lines of Sufi books that Sufis urged people to believe that performing pilgrimage to Al-Sayed Al-Badawi shrine/mausoleum was better than pilgrimage to Mecca and Yathreb. People were inclined to believe them because traveling to Mecca was costly and dangerous as caravans of pilgrims were attacked and raided; pilgrims rarely returned to their homelands; they were either killed in a caravan raid or taken ill and died. In contrast, the journey was easy and pleasant, on boats in the River Nile, toward Tanta to visit Al-Sayed Al-Badawi mausoleum. Al-Sakhawy the historian resents this fact as he says in his book of history ''Al-Tibr Al-Masbook'' that the number of pilgrims ( or Sufi mob and masses as he calls them mockingly) in the city of Tanta (coming from the Levant and Arabia and other regions) exceeded the number of pilgrims in Mecca and Yathreb [4].

Thirdly: the universality of 'holy' sanctified buildings, kaabas, and tombs in Egypt:

1- Indeed, performing pilgrimage to Egyptian shrines and mausoleums was universal among most Muhammadans as per political, social, and economical circumstances. Sufi sheikhs grow richer than ever with such religious tourism, leading envious poor ones to create and spread more shrines/mausoleums all over Egyptian soil to attract and appeal to tourists/travellers/customers of every region outside Egypt to come to Egypt for the sake of such 'holy' tombs. Hence, so many shrines/mausoleums were built and dedicated to names of prophets, the so-called companions of Muhammad, Muhammad's supposed progeny and great-grandchildren from his eldest daughter Fatima, the ascetic men who lived as recluses, female saints with wondrous life stories and miracles, religious scholar, imams, monks, etc. (from all nationalities, age-groups, ethnicities, and of both genders) who had never been to Egypt at all. Many of them are imaginary characters who never existed, but stories and myths about them made them very real to Sufi pilgrims! More fake shrines/mausoleums were erected to be dedicated to the progeny of Muhammad's great-grandchildren from his eldest daughter Fatima and her husband, Ali, the Shiite supreme deity. Though the visit sheikhs knew about fake shrines/mausoleums, they kept the secret so as not to spoil the 'fun and benefit' of worshippers and, of course, to earn more money as fees from those pilgrims!

2- Within the book titled "Zibdat Al-Mamalik", which is on geography of the Mameluke Era Egypt, we find that the author mentions certain Sufi pilgrimage spots and locations, including mausoleums and shrines dedicated to brothers of Joseph, some prophets mentioned in the Quran, progeny of Ali and Fatima, Sunnite and Shiite imams, scholars, and leaders, so-called companions of Muhammad, historical figures like Aristotle, Pharaonic historical figures, many Coptic saints and monks, ascetic men who lived in caves, and even some animals like the cow of Moses [5]. Hence, holy sites pertaining to the Pharaonic, Shiite, and Coptic religions all over Egypt were restored during the Mameluke Era to be rebuilt as Sufi shrines. Sufis who knew about fake shrines and mausoleums tolerated their existence (in contrast to Sunnite bigotry and fanaticism), and such tolerance stemmed from the economic benefits and profits; Sufis' supreme deities were food offerings and money of course!

Fourthly: differences in specifying which kaabas are more holy inside Egypt:

1- The author of Zibdat Al-Mamalik did not care to mention the most prominent shrines and mausoleums that attracted the largest number of people who assumed that invocation, prayers, and supplications at them were (supposedly) answered by God. In contrast, Sufi books of visits and pilgrimages to shrines and mausoleums mention much details, of course, about all holy sites and spots to attract more customers in the future.

2- Both Ibn Al-Zayyat [6] and his disciple Al-Sakhawy [7] disagree in their writings about a certain order or arranged sequence of the most prominent seven Sufi shrines and mausoleums to be visited in Egypt. But the Moroccan traveler Ibn Dhahira asserts a different sequence of seven most importance mausoleums in his Book titled "Al-Mahasin Al-Bahira fi Fadaeil Misr wa Al-Qahira", especially about mausoleums where prayers would be answered by God swiftly [8]. Of course, we never read about how such authors discovered a yard-stick or a tool to measure spots where prayers were answered swiftly nor the criteria to arrange those seven shrines! Of course, the Sufi earthly, fabricated religion was owned by its authors who decided all rituals, legislations, tenets, etc., whereas the visit sheikhs were the legislators who would decide the holiest spots and shrines!

3- Because Sufism is a man-made, fabricated, and earthly religion, it is based on discrepancies, conflicts, differences, and whims, and this is why Sufi sheikhs differed in deciding the holiest spots and shrines as per whatever arrangement and to deliver their views about rituals and timing of visits, etc.

4- Even Sufi authors might contradict themselves in the same book they have written; for example, Al-Sakhawy, who mentions certain seven shrines in a certain arrangement as the holiest spots where prayers were answered swiftly, writes in the same book he authored the names of other mausoleums that assumedly had the same quality or feature, such as (the mosque of feet) [9], which was named as such because its mausoleum housed the feet and legs of some Sufi saints/deities, as such bones were regarded as holy relics! This reminds us of the five or more sanctified mausoleums that each claim to house the skull of Al-Hussein, son of Ali and Fatima and grandson of Muhammad, one of the supreme deities in both the Sufi and Shiite religions. We are sure Al-Hussein had but one head or skull, but Sufis and Shiites had a different opinions!

5- Al-Sakhawy contradicts his earlier views about holiest seven mausoleums in the same book he authored as he mentions that he favors another mosque/shrine called (mosque of all-saints) [10]. We never read the reason for his not mentioning this mosque among the holiest arranged seven shrines! Another contradiction is that Al-Sakhawy and his master Ibn Al-Zayyat agree on the holies spot/shrine of them all, and it is not one of the seven mentioned earlier in their respective books! [11]. To top it all, Al-Sakhawy in yet another contradiction insists that only four spots in Egypt were prayers are answered by God swiftly: Joseph's prison, mosque of Moses, Nafisa mausoleum and mosque, and Al-Mo'ayyid mosque [12]. It is funny that Al-Sakhawy here quotes another anonymous Sufi persons/legislators by saying phrases like: ''… It is said that… ''; ''…Most Sufis assert that…" when talking about deciding which kaabas/shrines in Egypt were holiest spots. Al-Sakhawy refers in another paragraph in his book to the fact that differences and disputes occurred in deciding holiest spots for all Sufis, and that on rare occasions, all Sufis agree on one item to be the holiest of them all [13].

Fifthly: special 'holy' mausoleums for women:

1- Of course, there were some female saints enshrined in mausoleums of their own and many women would flock to perform pilgrimage there assuming that prayers were answered swiftly by God within such 'holy' spots; yet, no shrine of female saints appear on lists of the prominent seven sites/spots mentioned by male authors of Sufi books. Only Al-Sakhawy mentions the Al-Sayeda Nafisa mausoleum/mosque as a spot of swift answer for prayers, but outside the seven ones he mentions earlier [14].

2- Al-Sakhawy mentions later on in his book another Sufi-Shiite mausoleum said to house Zeinab, one of the female progeny of Ali and Fatima, and he quotes some miraculous stories about this site holy to many Egyptians during the Mameluke Era in the 9^th century A.H. [15]. By the way, this mausoleum is not to be confused with the one standing now in our present time in Cairo, Egypt, which was built in the 10^th century A.H. in 955 A.H. after half a century after the death of Al-Sakhawy. The one mentioned by Al-Sakhawy was discarded later on and was ruined and demolished. The one standing now was built based on a vision/dream of a man who claimed that the apparition of Zeinab appeared to him in that spot, and the Ottoman governor built the mosque dedicated to her on the very spot, and it still stands now in a square in the Cairene district Al-Sayeda Zeinab, becoming (past and present) one of the most visited and prominent Egyptian kaabas. This is utterly absurd and ludicrous as we see!

3- Ibn Al-Zayyat mentions many female-saints mausoleums with the quality of swift answering to prayers of female and male pilgrims who visited them, including many women from the Hashemites, some other Arab women, princesses like Qatr Al-Nada the Tulunid princess who died in the prime of her youth, and some local Egyptian women who were regarded as female saints after their death for one reason or the other [16].

4- It seems that certain criteria existed to decide upon the mythical stories used to propagate the female saints mausoleums; of course, entombed Hashemite women need no propaganda as they were Arabian women from the same Meccan/Qorayish family of Muhammad, whereas female saints of Arabian origin but of other tribes, their story must be supported by Sufi storytellers who add miracles and evidence of sanctity and swift answering of prayers of pilgrims etc., as Al-Sakhawy does regarding lesser known female saints of Arab origins in his book [17][18]. As for Egyptian female saints, Al-Sakhawy would increase miraculous stories about them to propagate their mausoleum and recommend it for (esp. female) pilgrims; for example, the Egyptian female saint mausoleum of Aroos Al-Sahara (literally, Bride of the Desert) has a strange story: she was a nameless lady who died a virgin in her bridal bed, because she felt so terrified of losing her chastity by her husband and extremely shy of being naked with him in bed, to the extent that she was so sweaty, and before her husband entered her room, she invoked the Lord to spare her such an experience; the Lord granted her this wish, as her husband found her lying dead on bed, soaked with sweat, before he could have his way with her. People turned her tomb as a shrine for her chastity and for her invocation of God that was answered on the spot. Her miracle was that even in winter, her tomb would be dewy with sweat, and the dust in her tomb was used as remedy to cure ill women and swift answering of one's prayers at her shrine was guaranteed! [19]. It is funny that this anonymous (and fictional) bride would be sanctified because she shied from legal sex in the bridal bed, and her shrine would be near to the shrines of female saints who never shied away in their bridal beds!

Sixthly: mausoleum of Al-Hussein (biggest devilish, Satanist location in Egypt):

1- To fake fictional stories about saints and mausoleums was not uncommon, and so was ascribing persons/saints to certain tombs. Indeed, most of shrines and mausoleums were empty in the first place; this applies to the mausoleum of Al-Hussein built by the Fatimids within the last years of their caliphate, as Fatimid caliphs grew weaker and needed the support of Egyptians who no longer favored their rule at the time (550 A.H.) when the mausoleum of Al-Hussein was erected. Ibn Taymiyya insists in his book that the head/skull of Al-Hussein was carried by his sister to Yathreb where she buried it, and this view is supported by Al-Bokhary, and when there was centuries between the era when Al-Hussein was killed and the era of the Fatimids who built this fake mausoleum just 14 years before their dynasty collapsed [20]. We may be permitted to pose a question here: If a dead skull of Al-Hussein was so powerful in controlling the universe, why did it allow the Umayyad sword to sever it from its body?! Besides, God has said to Muhammad, the grandfather of Al-Hussein, the following words: "It is no concern of yours…" (3:128).

2- 25 years after the mausoleum of Al-Hussein was built, the traveler Ibn Jubayr visited Egypt during the reign of Saladin, and he writes about spiritual feelings he felt upon entering this Al-Hussein shrine and he describes its magnificence in detail [21] especially how a black stone was added to the site of the shrine to complete the picture, and how countless pilgrims go there in reverence. This shows that Ibn Jubayr was among the disbelieving polytheistic Muhammadans who worshipped Al-Hussein. Worshipping the shrine of the assumed skull of this Shiite-Sufi deity increased during the Mameluke Era of course, as Ibn Taymiyya who mocks the shrine writes frankly that most Egyptians worshipped there and began to swear oaths using the name of Al-Hussein! [22].

Seventhly: fake mausoleums ascribed to famous saints:

1- Ibn Jubayr the traveller voices some doubts, in his book, about ascribing shrines and mausoleums to famous revered figures who were elevated to sainthood after their death, for lack of evidence and clear signs to prove such claims [23].

2- Fake mausoleums increased exponentially during the Mameluke Era, as many shrines were ascribed to the so-called companions of Muhammad and to prophets, to the extent that visit sheikhs wrote about such phenomenon of fake shrines, and yet, they urged pilgrims to visit them because being rewarded with benediction and blessings was based by good intentions and devotion level of the pilgrims even if the mausoleum was fake, as Al-Sakhawy writes [24]. Al-Sakhawy writes the same idea after exposing a fake mausoleum ascribed to one of the brothers of Joseph [25]. The same notion is asserted by Ibn Al-Zayyat [26]. In the early decades of the Ottoman Era in Egypt in the 10^th century A.H., exactly in 955 A.H./1173 A.D., Al-Sayeda Zeinab shrine and mosque was built by the Ottoman governor of Egypt based on a vision/dream that apparition of Zeinab appeared in a certain location that became a district and a square standing until now in Cairo. The Egyptians accepted the shrine of this (grand dame) because they had centuries-old traditions of worshipping central female figures or goddesses like Isis, Hathor, Nut, Maat, and the Virgin Mary as well as female Christian saints. This shrine of the female saint is still the most visited Sufi temple/mosque/shrine along with Al-Hussein temple/mosque/shrine by both Sunnite and Shiite Egyptians as well, not just Sufis. Of course, such falsehoods are based on lies; historically, Zeinab never visited Egypt during her lifetime at all. In any case, both shrines and all shrines and mausoleums in Cairo or in the whole of Egypt as well as in the Arab and non-Arab cities are abominations to be avoided as per the Quran: "… So stay away from the abomination of idols and stay away from uttering falsehoods." (22:30). God says nothing but the Truth.

Eighth: travellers and pilgrimage to Sufi mausoleums in Cairo:

Shrines and mausoleums attracted countless Egyptians and countless non-Egyptian travelers from East and West countries of the Muhammadans who visited Egypt during the Fatimid Era, Ayyubid Era, the Mameluke Era, and the Ottoman Era. Visiting such mausoleums was on top of the list for any traveler, such as Ibn Jubayr, Ibn Dhahira, Ibn Battuta, and Al-Olwi, and the latter visited and admired shrines and mausoleums of Alexandria, the second largest Egyptian city located at the coast of the Mediterranean Sea, which had mausoleums ascribed to some prophets and Shiite deities (progeny of Ali) and holy relics of prophets as well, within ornate, well-decorated, and aesthetically built mausoleums [27].

Lastly:

In every era, Iblis/Satan is present to deceive every generation by making people worship mausoleums and 'holy' tombs; Satan is the real fashioner of such polytheistic falsehood, as God tells us in the Quran to warn us against such abomination:" O you who believe! wine, gambling, and pagan buildings are abominations of Satan's doing. Avoid them, so that you may prosper. Satan wants to provoke strife and hatred among you through wine and gambling, and to prevent you from the remembrance of God, and from prayer. Will you not desist?" (5:90-91). As always, God says nothing but the Truth.

References:

[1] Tanbeeh Al-Mughtareen 93 and 94.

[2] Lataeif Al-Minan by Ibn Ataa 55.

[3] History of Al-Biqaaei, a manuscript 59.

[4] Al-Tibr Al-Masbook by Al-Sakhawy 178.

[5] Zibdat Al-Mamalik.

[6] Al-Kawakib Al-Sayyara 321.

[7] Tuhfat Al-Ahbab 485.

[8] Al-Mahasin Al-Bahera 193 and 194.

[9] Tuhfat Al-Ahbab 167.

[10] Tuhfat Al-Ahbab 309.

[11] Tuhfat Al-Ahbab 364 + Al-Kawakib Al-Sayyara 240.

[12] Tuhfat Al-Ahbab 79.

[13] Tuhfat Al-Ahbab 366.

[14] Tuhfat Al-Ahbab 107.

[15] Tuhfat Al-Ahbab 4/225-226.

[16] Al-Kawakib Al-Sayyara 43, 96, 143, 155, and 156.

[17] Tuhfat Al-Ahbab 4/200.

[18] Tuhfat Al-Ahbab 4/236.

[19] Tuhfat Al-Ahbab 279 and 280.

[20] Takseer Al-Ahjar 146.

[21] Rihlat Ibn Jubayr 48.

[22] Takseer Al-Ahjar 146.

[23] Rihlat Ibn Jubayr 49 and 50.

[24] Tuhfat Al-Ahbab 139.

[25] Tuhfat Al-Ahbab 415.

[26] Al-Kawakib Al-Sayyara 283.

[27] Rihlat Al-Olwi, a manuscript 42a, 59, and 60.

CHAPTER XI: Sufis Turn the Kaaba as a Location for their Assumed Deities

Firstly: Sufi deities at the Kaaba:

1- Sufism and Sufis caused the return of the Qorayish false tawatur dated back to decades before the Quran, when Qorayish filled the space around the Kaaba with pagan idols, but in the case of Sufism, the Sufis have made the Kaaba a center for their deities/Qutbs/saints to meet and gather in order to get their share of sanctification and worship by pilgrims.

2- As early Muhammadans (esp. Sunnites) thought that statues and sculpture as well as ran paintings and pictures were reminiscent of idol-worship and 'holy' icons and relics, they invented legislations to prohibit making statues even if they were not worshipped; yet, simultaneously, worship an sanctification of 'holy' tombs have returned with a vengeance, more especially within the Shiite and Sufi religions, and the deification of living sheikhs/saints and dead ones in mausoleums ascribed to those Shiite and Sufi dead saints. In many cases, the mausoleum contained no corpse or body parts underneath; it would be built in the memory of a male/female saint as a temple dedicated to worship him/her.

3- Because it was impossible to build a mausoleum inside the Sacred Kaaba Mosque or even near it, the Sufis have invented, among their polytheistic tenets, the notion of turning the walls and bricks of the Kaaba itself into 'holy' stones akin to a mausoleum, by making the Kaaba a center point where Sufi saints fly, gather, and meet on its ceiling and around it. another Sufi feature in their tenets is to claim that those saints worked miracles there near the Kaaba. Hence, stone and wooden idols installed by Qorayish in the past were removed from around the Kaaba to be replaced decades later by imaginary unseen flying Sufi deities/saints!

Secondly: the assumed Sufi deities gather at the Kaaba:

1- Within the imaginary Sufi hierarchy and metaphysical realm or cosmology, there are myriads of lesser and greater deities/saints that control everything in the universe and whose power is supposed to be originating from God, and among the greater deities were the Qutb Al-Ghawth (i.e., literally in Arabic, the pole of salvation), the Qutb of Qutbs, the Khedr, the four main Qutbs/magnets within the four compass cardinal points or directions, temporal Qutbs, cosmic Qutbs, guardian/patron Qutbs, etc. Within Sufi tenets, Sufis made the Kaaba in Mecca as the central point of meetings and gatherings of those deities and Qutbs as well as the grand Sufi saints.

2- Let us quote the following passage from the book titled ''Al-Tabakat Al-Kobra'' by Al-Sharnouby, and its author is greatly influenced by the book titled ''Al-Jawhara'' by Ibrahim Al-Disouky, a Sufi sheikh during the Mameluke Era and founder of Al-Disoukiyya Sufi order. We quote this passage that shows how a so-called Sufi saint assumes an elevated, divine stature enabling him to control the heavens and the earth, this world and the next, this life and the Afterlife, as one of the four main Qutbs/magnets within the four compass cardinal points or directions within the Sufi realm or cosmology as per the so-called the Muhammadan Truth, a Sufi/Shiite term indicating Muhammad as a supreme deity controlling all saints, Qutbs, magnets, etc. in that cosmology. We quote the following passage from the introduction of the book titled ''Al-Tabakat Al-Kobra'' by Al-Sharnouby:

(… This is Al-Tabakat Al-Kobra by the erudite scholar the sheikh Ahmed Al-Sharnouby; May God make us benefit from the benediction of this great Sufi sheikh … Al-Sharnouby mentions in this tome the Manaqib (i.e., praises, merits, good qualities, and miracles of saints) of the Four Magnets, May the Lord be pleased with them, Amen … In the Name of God, praised be the Lord for placing His Saints in the elevated stature they deserve and clothed them in the cloaks of dignity, to be praised by all humanity all day and all night, … as the saints watch over all good deeds of believers and invoke the Lord for our sake on our behalf … as the Lord tells all the Saints about the unknown and what lies in hearts of people on earth … Praised be the Lord Who is Allah, and we testify that Allah is the Lord, with no other gods or associates with Him … May our Islam be without polytheism … We testify that Our Master and Our Holy Prophet is Muhammad, peace and blessings of the Lord be upon him … The banners of Muhammad are raised in the seventh heaven with higher arch-angels carrying them … Muhammad the Immortal with the Everlasting Stature in the heavens … May the Lord praise and bless Our Master and Prophet Muhammad, and his Family, and his Companions forever and ever … the fakir who seeks God, Muhammad Al-Balkini, the writer of this introduction, testifies here that Our Master the Qutb Al-Ghawth Ahmad Ibn Othman Al-Sharnouby was our sheikh and we were his disciple in his order … we once asked him about sharia, but he told me to focus on gaining the science of the Way and the Knowledge of the Path … we implored him to tell us about the miracles of the Four Magnets who safeguard the earth … he told us that their miracles are countless … When Our Master Al-Sharnouby, peace and blessings of God be upon him, read the Preserved Tablet, he knew that he was the disciple of Our Master Ibrahim Al-Disouky, the one who deciphered all symbols of the Preserved Tablet and understood it all … Al-Sharnouby became a Qutb in the constellation, and he met Our Master Al-Disouky, who told him he is his vizier … he told him about miracles of Our Master Al-Rifaai … they met on top of the roof of the Glorious Kaaba … Our Master Al-Disouky told everything to Our Master Al-Sharnouby … about how God told Our Master Al-Disouky that he was created from the Divine Light of God and he was rewarded with the glad tidings … Our Master Al-Disouky controls now all Houris of Paradise … Fires of Hell feared Our Master Al-Disouky and went out and he extinguished them … they turned into dust … Our Master Al-Disouky cried out and Hell was afraid of him and shut its seven gates … God brought glad tiding to Our Master Al-Disouky, by telling him that he and his disciples will enter Paradise … for the sake of their following the Great Qutb Our Master Al-Disouky … All good bounties on earth are controlled by Our Master Al-Disouky … and he was given a carpet of light to roam the universe as he pleases … Our Master Al-Disouky will make his enemies enter Hell and spare his friends … Our Master Al-Disouky will open the seven gates of Paradise for all his beloved ones … If the scales show that his disciples have little good deeds, Our Master Al-Disouky will outweigh the scales to make the disciples enter Paradise if they obeyed and followed his order all their lives … The first one to utter the word of Tawheed was Our Prophet Muhammad and then Our Master Al-Disouky … Our Master Al-Disouky was born as a Qutb before Adam and Eve were created … before Adam was created out of mud … before the Divine Throne, before the Preserved Tablet, before the Quran, before the earth, before the Kaaba of Mecca … God granted Our Master Al-Disouky full knowledge of the unknown and the future … of this world and the next world of the Afterlife … Our Master Al-Disouky can decipher all secrets and codes … Our Master Al-Disouky knows when the Hour will occur … Our Master Al-Disouky is the omniscient Qutb who knows about when each person will die … Our Master Al-Disouky was given eternity before he descended to earth … Our Master Al-Disouky knows all names written on the Tree of Life and Knowledge … Our Master Al-Disouky can control bounties of the Lord on earth, clouds and rain, rivers, … Our Master Al-Disouky knows the name of each angels in heavens and on the earth … Our Master Al-Disouky knows all the Holy Names of God … when we sleep, our souls are maintained in Barsakh by Our Master Al-Disouky who will keep those souls of those who will die and send the rest back to earth … God told Our Master Al-Disouky to say that he and Him are one, and never to fear blame of people …)

3- We have quoted this long passage of balderdash of sick minds to prove the disbelief and polytheism of Sufis and to provide an example of how they have made the Kaaba, in their sick imagination, a center for the gatherings and meetings of living saints with the so-called four magnets and the Qutbs (who are dead saints). We assert here that such mythology has nothing to do with Islam; they reflect perfectly the nonsensicality of the Sufi religion and its tenets that dominated the religious life in Egypt during the Mameluke Era and Ottoman Era. No atheist or disbeliever in our modern age would dare to utter such nonsense and blasphemous words like the above, because we are no longer living within a Sufism-dominated age.

Thirdly: Khedr, the Kaaba, and pilgrims:

1- Within the pilgrimage season in Mecca during the Mameluke Era, Sufis used to imagine the roof of the Kaaba as the location for meetings and gatherings of Sufis saints, Qutbs, and Khedr. The Khedr for Sufis is the supreme immortal deity/saint who exists before Muhammad and all prophets as per their myths, and they assume that he was the one meeting with Moses in the Quranic Chapter 18. Yet, this imaginary character named Khedr is NEVER mentioned in the Quran at all!

2- We personally tend to think that the good servant of God mentioned in the Quranic Chapter 18 as meeting with Moses was another mortal prophet and not a supernatural being; as God describes him in the Quranic Chapter 18 by all descriptions typically fit prophets when they are described in the Quran. this good servant of God is a prophet; God granted him knowledge like the rest of prophets: "Then they came upon a servant of Ours, whom We had blessed with mercy from Us, and had taught him knowledge from Our Own." (18:65). Prophets were the only mortals receiving divine revelation or knowledge to convey God's message to people; for examples, God says the following about Muhammad: "… God has revealed to you the Scripture and wisdom, and has taught you what you did not know. God's goodness towards you is great." (4:113). Part of this knowledge is related to some aspects of the unknown, revealed by God to some prophets; God addresses the believers in the following verse: "God will not leave the believers as you are, without distinguishing the wicked from the sincere. Nor will God inform you of the future, but God elects from among His messengers whom He wills. So believe in God and His messengers. If you believe and practice piety, you will have a splendid reward." (3:179). Within the Quranic story of Moses and the good servant, we discern that Moses did not know some aspects of the unknown, whereas these aspects were taught by God to this good servant; this means that this unnamed good servant was a prophet receiving divine revelation, and God commanded him to meet with Moses to teach him emotional self-restraint and not to become hasty. This unnamed good servant told Moses the following: "… I did not do it of my own accord. This is the interpretation of what you were unable to endure." (18:82). That we are not told the name of this good servant of God does not lead us to cast doubts on the fact that he was a prophet; we do not know all prophets stories and names: "Some messengers We have already told you about, while some messengers We have not told you about…" (4:164). Even within some Quranic stories about some prophets, names are not mentioned in the Quranic text; for instance, in the following verses, no name is mentioned: "Have you not considered the notables of the Israelites after Moses? When they said to a prophet of theirs, "Appoint a king for us…" (2:246); "And cite for them the parable of the landlords of the town-when the messengers came to it. We sent them two messengers, but they denied them both, so We reinforced them with a third. They said, "We are messengers to you."" (36:13-14). Hence, we conclude that this good servant of God, unnamed in the Quranic story in the Quranic Chapter 18, was one of God's prophets whom God revealed to him certain aspects of the unknown like some other prophets in some Quranic stories; yet, Sufis consider him as a Sufi saint and they named him Khedr, and they made him more elevated in stature than Moses and he was the one to teach Moses Sufism! The Sufi authors deliberately misinterpret and warp the meanings of certain Quranic verses to assert their view that this so-called Khedr is immortal and they invented myriads of hadiths to support such view, including a narrative that this eternal Khedr met with Muhammad!

3- For Sufis, Khedr roams the world for eternity and he appears in due time at the Kaaba or within pilgrims' route; for instance, if Sufis anywhere need anything or get into trouble, Khedr would emerge to come to his aid. A Sufi once said that he desired to eat a certain dish, while he was alone without food in the deserts of Hejaz, on his way to Mecca, with no money and no food, and thinking he saw a nomad or desert-Arab before him, he begged some food, and the Sufi man was surprised to find the dish he desired is before him, and the fake nomad told him that he was actually Khedr [1]. Another Sufi mythical story narrated by Al-Ghazaly before the Mameluke Era is that the immortal Khedr met with another immortal prophet in their Sufi cosmology, named Elijah [2].

4- Sufis made this Khedr on top of their imagined realm hierarchy of Qutbs, magnets, saints, etc. that control the universe, with Mecca as their capital and meeting point. During the Mameluke Era, Ibn Hajar writes what the Sufi sheikh Ibn Abou Fares mentioned about the seven 'holy' Qutbs and their saints under them, and how Qutb Al-Ghawth resides in Mecca where he meets them, while Khedr is roaming the universe to control four things: saving those in need, guiding those who are lost, spreading carpets for sheikhs to pray, and appointing another new Qutb Al-Ghawth when the previous one died, especially that Qutb Al-Ghawth controls and dominates all magnets, poles, and saints from his position above Mecca [3].

Fourthly: the Kaaba and Qutbs:

1- Thus, Sufis made the Kaaba the center of their Sufi pantheon that controls the physical and metaphysical realm, within a hierarchy of magnets, poles, all lesser and greater saints, etc. led by Khedr. Until today, Sufis who perform pilgrimage in Mecca know such cosmology quite well, and they would wish to meet there with Khedr or any Qutbs of this pantheon, whose deities do not differ at all from gods/deities worshipped at the Kaaba before the advent of Islam/ the Quran. Indeed, Sufis deify and sanctify their Qutbs more than Arabs used to do the same with their pagan idols, and one of the Sufis has asserted that the whole universe with its movements, stars, planets, celestial bodies, etc. are controlled by Sufi poles and magnets who are led by Khedr and that Qutb Al-Ghawth changes so that every era has its own one [4].

2- Al-Yafei writes about some Sufi man who claimed he saw in Qutb Al-Ghawth Mecca, riding in a chariot of pure gold driven in the air by the angels with pure golden chains, and when asked about his present destination, Qutb Al-Ghawth said he would visit one of his beloved brethren; when asked about bringing this friend to him instead, Qutb Al-Ghawth insisted on gaining the reward of paying a visit to a dear friend [5]. A similar story is recounted about the saint Abou Al-Abbas Al-Morsi as being Qutb Al-Ghawth , enthroned in above Mecca in the sky [6].

3- When Al-Khawwas, the Sufi saint/sheikh, was asked about Qutb Al-Ghawth and if he resides eternally above Mecca or not, he said that Qutb Al-Ghawth eternally circumambulates the Kaaba, and if seen by the chosen lucky ones, they will enter Paradise, and simultaneously, his reincarnated images or 'avatar' roams the earth to help and aid anyone in need only among Sufis who believe in him. [7].

Lastly: pilgrimage of Sufis is not to the Kaaba alone, but to Sufi deities:

1- Within the last decades of the Mameluke Era, the four magnets within the Sufi cosmology came to be known as the Sufi saints: Al-Badawi, Al-Rifaai, Al-Jilani, and Al-Disouky, and we read in ''Tabakat'' by Al-Sharnouby that three centuries after the respective death of each of them, they met on top of the roof of the Kaaba, each recounting his miracles, powers, and Manaqib [8]. This means that Sufis detracted and belittled the Kaaba, God's House on earth, by making it a social club for Sufi deities to meet and talk; thus, Sufis have ascribed their falsehoods to Islam!

2- Hence, it is not surprising that Sufis sought to perform pilgrimage to the Kaaba in Mecca, hoping to meet with saints, Qutbs, etc. For instance, Al-Yafei writes about a Sufi man who left his trade goods and took the journey to Mecca to perform pilgrimage, a revered journey to him that was of paramount importance than any worldly profits and gains of trade; he sought dearly to meet saints of God after he heard their stories about their gatherings in Mecca above the Kaaba, as Sufis told people that all true saints gather on Fridays there at night, and Sufis returning from Hajj told everyone that they saw prophets, angels, Qutbs, Khedr, and saints circling the Kaaba in the air on Fridays, and sometimes sitting on spots allotted to them around the Kaaba [9]. This means that they made their deities/saints like idols, with each having its special position round the Kaaba (thus imitating idols of Qorayish) and Sufis when in Mecca approach these places to worship their saints. The aim is clear: to make those saints enjoy the biggest share of sanctification and worship by Sufi pilgrims inside the Sacred Kaaba Mosque. At the same time, the Sufis confiscate certain mausoleums and living sheikhs all over Egyptian cities and villages to urge people travel to them from everywhere to worship at them in a form of Sufi pilgrimage, as per Sufi rituals and legislations, which has nothing to do with Islam.

References:

[1] Rawd Al-Rayaheen 59.

[2] Ehiaa 1/285.

[3] Al-Dorar Al-Kamena 2/483-484.

[4] Al-Ilmam 1/178.

[5] Rawd Al-Rayaheen 187.

[6] Al-Tabakat Al-Kobra by Al-Manawi, a manuscript 341b.

[7] Al-Tabakat Al-Kobra by Al-Shaarany 2/145.

[8] Al-Tabakat by Al-Sharnouby, the introduction, a manuscript.

[9] Rawd Al-Rayaheen 53 and 54.

CHAPTER XII: Corrupting Islamic Pilgrimage to Mecca by Performing Sunnite Pilgrimage to the Yathreb Mausoleum

Introduction:

1- The founders of the Sunnite religion were the ones to begin such abomination and falsehood as a sequel of the devilish Qorayish tawatur of lies and fabrications. Later on, Sunnites invented sharia legislations to incorporate this abomination by declaring Yathreb a 'holy' city and its mosque a 'holy' ground as it contain the mausoleum dedicated to their imaginary god whom they named Muhammad. Of course, the historical figure of Prophet Muhammad found exclusively in the Quranic text, is innocent of such abomination. The Sunnites have deemed the Yathreb mosque as a second sanctuary or haven after the Sacred Kaaba Mosque in Mecca. The mausoleum that they assume as pertaining to Muhammad is an abomination created by Satan, as per the Quranic description of any erected monument, mausoleum, or building dedicated to any deities. Surely, hundreds of nonsensical hadiths/narratives were invented and phrased to add sanctity to such mausoleum in Yathreb, such as hadiths about the claim of attaining the assumed intercession of Muhammad by those visiting it, about the claim of declaring that mausoleum as a garden of Paradise to be visited to attain benediction and blessings, about the claim that supplication an d imploring God on that spot is rewarding and prayers are answered soon, and about Muhammad being immortal and alive inside the mausoleum hearing, seeing, reviewing, and reading deeds of the Muhammadans to pardon them! Indeed, no one among the Muhammadans at the time dared to declare such acts as 'pilgrimage', and they have called it 'visits' or 'visiting the Prophet', a duty they imposed on all pilgrims to perform after they leave Mecca, by inventing a hadith about an angry Muhammad who is furious and resentful if not visited by pilgrims who finished their rituals in Mecca! With the passage of centuries, the main aim of the masses when performing pilgrimage to Mecca (Umrah or Hajj) has become 'to visit the beloved' (and they mean the Yathreb devilish abomination!), and once they leave Mecca, they hurry toward Yathreb to touch and revere windows of the mausoleum. It is as if pilgrimage at the Kaaba has turned into a mere step toward a larger, greater aim in Yathreb: to gain benediction and intercession of a mortal deemed by them to be immortal!

2- Those early Sunnites forgot all about hundreds of Quranic verses that prohibits worship and deification of things/items and mortals/beings. With their bovine stupidity, they overlooked the fact that by claiming such falsehoods of an immortal prophet inside a tomb, they have placed Muhammad in a despised, humiliating position of being imprisoned, confined, and buried alive for centuries inside a hole under the ground and that they tread on the ground with his head and body (thought to be never decomposed!) underneath their feet! This laughter-inducing falsehood led them place Muhammad in the same position like Moses' Pharaoh, whose punishments in the Quran include his body remaining for others as an example to see and draw a lesson about never to commit similar sins. God has honored the progeny of Adam by ordaining their dead bodies to decompose and return to the earth as dust and other elements, while preventing Moses' Pharaoh from such honor. The fools among the early Muhammadans made their imaginary figure of Muhammad as well as their saints alive while buried in a hole underground! Other Muhammadan fools past and present have believed such myth! Shame on them!

3- The fabricators/authors of the Sunnite religion began this falsehood and abomination, followed soon enough by fabricators/authors of the Shiite and Sufi religions.

Firstly: corrupting Islamic pilgrimage to Mecca by performing Sunnite pilgrimage to mausoleum ascribed to Muhammad in Yathreb:

1- It all begin by considering Yathreb and its mosque as a sanctuary and a haven second only to Mecca and the Kaaba, God's House and the only real sanctuary mentioned in the Quran.

2- Countless hadiths and narratives were fabricated in Sunnite religion books and tomes for the purpose of elevating the stature of Yathreb as a 'holy' city, especially Al-Bokhary within hadiths in his volumes that came later to be known as "Sahih Al-Bokhary" that include hadiths ascribed to famous fabricators/narrators of hadiths: Anas Ibn Malik and Abou Hurayrah. Many of such hadiths have many versions, and all of them are believed by Sunnites until now as part of the Sunnite religion faith tenets.

3- At the time when such hadiths were authored, no one discussed the fact that such hadiths contradict the Quran; as for the hadith about Abraham making Mecca a sanctuary and 'holy' city and Muhammad did the same with Yathreb, it contradicts the following verses: "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate."" (22:26). This shows that God is the One to make this place a sanctuary as His Ancient House for people, not Abraham himself. As for Muhammad he was not a legislator as far as Islam, God's religion, is concerned, as we discern from this verse: "O prophet! Why do you prohibit what God has permitted for you…" (66:1). Thus, Muhammad had no authority to prohibit or to introduce any legislations; God in the Quran is the Only Legislator in Islam. Besides, the Quran tells us that Muhammad testified the fact that God has made Mecca a sanctuary: ""I was commanded to worship the Lord of this town, who has sanctified it, and to Whom everything belongs; and I was commanded to be of those who submit." (27:91). Hence, Allah is One God, the Quran, God's Word, is one book, the monotheistic testimony is one (There is no God but Allah), and therefore, God ordains but one sanctuary as His Ancient House for pilgrimage of all human beings: the Kaaba in Mecca. Muhammad and his contemporaries among early believers performed pilgrimage only to Mecca and never elsewhere. After Muhammad's death, the Quranic revelation of legislations ended, and there is no room whatsoever to add anything else in the sharia laws of God. sadly, the Muhammadans have created bottomless, limitless sharia laws and other locations of pilgrimage, especially in Yathreb, a location of a pagan mausoleum that the Muhammadans insist and suppose wrongly that it is ascribed to Muhammad.

4- Polytheistic hadiths and narratives accumulated and spread orally among people to distort their faith tenets since the 2^nd century A.H., before being written down in the Abbasid Era. Gradually, their love for Prophet Muhammad turned into deification and sanctification for him, and this polytheistic notion of disbelief led later on to sanctify Yathreb and its mosque as a sanctuary housing the so-called grave of Muhammad inside a mausoleum within this mosque. Pilgrims past and present consider this mausoleum as another Kaaba to be visited and pilgrimage to Yathreb is performed. Hadiths were made up soon enough to 'legitimize' such practices, and among them the one about Muhammad purportedly saying that a garden of Paradise is located between his pulpit in this mosque and his grave. This is absurd indeed! How could he managed to know where and when to die and be buried? In the Quran, we read that Muhammad never knew the future; consequently, he never knew where and when he would die and be buried: "…no soul knows in what land it will die …" (31:34).

5- This polytheistic fabricated addition has imposed itself on the Islamic pilgrimage as a religious duty; people who come to Mecca to perform Hajj or Umrah assume they must perform pilgrimage to Yathreb to visit its mosque/mausoleum as well. Later hadiths entailed everyone to perform yet a third pilgrimage to a mosque in Jerusalem, a city never mentioned in the Quran at all. This threefold pilgrimage to three different cities has introduced trinity to the monotheistic creed tenets, and hadiths about rewards by God to those who perform prayers in the Yathreb mosque/shrine are insulting to Muhammad and God and to Islam of course. Of course, Muhammad followed only the Quranic revelation, and God in the Quran ordains that mosques should be dedicated only for Him: "The places of worship are for God. So do not call, besides God, upon anyone else." (72:18). When Muhammad announced this truth to the Qorayish tribesmen, who worshipped 'holy' tombs of 'saints' inside mosques in Mecca, and told them to remember and glorify only God alone with no associates or deities alongside Him, those tribesmen were about to kill him: "And when the servant of God got up calling on Him, they almost fell on him in a mass." (72:19). God has told Muhammad to say the following to them: "Say, "I pray only to my Lord, and I never associate anyone with Him." Say, "It is not in my power to harm you, nor to bring you to right conduct."" (72:20-22). Reading these Quranic verses, how come anyone would believe hadiths about the Yathreb mosque dedicated to remember and worship Muhammad?! This pagan Yathreb mosque marks the beginning of dedicating mosques to names of mortals within the Sunnite, Shiite, and Sufi religions, a phenomenon that persists until now!

Secondly: the role of the Sunnite religion in developing such falsehood:

1- Both Al-Qosheiry and Al-Ghazaly were the first Sufi authors to attempt to reconcile the Sunnite and the Sufi religions by making them overlap and contain one another, thus serving their Sufi religion and legitimizing it to spread and proselytize it later on among the masses. Both in their writings focused as a start on shared aspects and the common ground between the Sunnite and the Sufi religions; namely, deification of Muhammad and sanctification of the Yathreb mausoleum dedicated to him. This is why the hadith about rejecting, spurning, and shunning Muhammad by never visiting his grave in Yathreb after pilgrimage to mecca has been a very popular hadith for centuries until the present day among the Muhammadans. One may wonder if Muhammad has purportedly said such nonsense before or after his death?! All hadiths and narratives ascribed to him are mere balderdash, falsehoods, lies, and fabrications.

2- Al-Ghazaly committed the crime of introducing legislations about pilgrimage rituals to Yathreb, with minute details about what to do and what to say, as we read in ''Ehiaa'' [1], and Al-Ghazaly became the pioneer of Sufism for both Sufis in the Mameluke Era and the present-day Muhammadans.

3- Within the Mameluke Era, the Sunnite Sufism dominated every aspect of life; people were deifying and sanctifying any mortals and anything. Within such a cultural and religious climate, it was easy to convince people without much supporting evidence, that pilgrimage to the Yathreb mausoleum is part of 'Islam' basic tenets. Let us tackle this topic below within by the scholar of fiqh Taqi Eddine Al-Sobky in his book titled "Shifaa Al-Sukam fi Ziyarat Kheir Al-Anam" [2] (literally: 'remedy for the sick by visiting the best of people', meaning to visit such pagan mausoleum attributed and dedicated to Muhammad as the supreme deity beside God for the Muhammadans!). Al-Sobky has divided his boom into parts; Part One deals with hadiths about the topic of visiting the Yathreb mausoleum, Part Two tackles all stories and accounts about such visit and its rewards in this life and the next world (!), though Al-Sobky never calls this visit a ''pilgrimage'', Part Three talks about urging people to pay such a visit to the Yathreb mausoleum, Part Four quotes scholars who urged people to visit the Yathreb mausoleum and talk to Muhammad as if he were alive (!) as all 'Muslims' unanimously agree on that issue, Part Five asserts that visiting the Yathreb mausoleum draws one nearer to God, Part Six repeats and asserts the previous part, Part Seven refutes any doubts and refutations about visiting the Yathreb mausoleum, Part Eight tackles how-to in detail about to supplicate using Muhammad's name and seek his intercession and aid, and lastly, Part Nine talks about existence of prophets in another realm immortalized after their death. It is clear in this book that the author Al-Sobky depended on all hadiths and views of Sunnite scholars that were widespread at the time and influencing the cultural and religious life, thus asserting the hybrid religion of Sunnite Sufism, not to be confused with Shiite Sufism. Of course, such nonsense has nothing to with Islam, found only and exclusively in the Quran, with no room for adding anything else. Every human being is free to believe or disbelieve in the Quran, while bearing the consequences in the Afterlife: "And say, "The truth is from your Lord. Whoever wills-let him believe. And whoever wills-let him disbelieve". We have prepared for the unjust a Fire, whose curtains will hem them in. And when they cry for relief, they will be relieved with water like molten brass, which scalds the faces. What a miserable drink, and what a terrible place. As for those who believe and lead a righteous life-We will not waste the reward of those who work righteousness." (18:29-30).

Thirdly: faith tenets which are the bases of Sufi sanctification of the mausoleum ascribed to Muhammad:

1- The so-called 'the Muhammadan Truth' is a Shiite-Sufi basic tenet that underlies the deification of Muhammad and the sanctification of the Yathreb mausoleum/shrine ascribed falsely to him, making almost all religious scholars and clergymen urge people to visit such shrine as part of pilgrimage (both Umrah and Hajj) rituals. The so-called 'the Muhammadan Truth' means simply that Muhammad is deemed an immortal god/deity created from the Light of the Lord, that the universe is created for Muhammad's sake (!), and that Muhammad was created even before Adam, as per Sunnite and Sufi hadiths!

2- This tenet is polytheistic and definitely against the Quran; yet, it is a commonly shared one by Sunnites and Sufis despite their earlier differences, disputes, and conflicts over the Sufi tenets of unity of existence, (re)incarnation, and union with God as oneness with Him. Sunnites usually reject such notions as polytheistic ones, but they agree wholeheartedly with Sufis about the deification of Muhammad!

3- Decades later, Sufis desired to deify themselves and their sheikhs as well and they had to develop the tenet of 'the Muhammadan Truth' to incorporate this, while Sunnite scholars have confined this tenet to Muhammad alone. Thus, Sufis fabricated a notion summarized in the idea that the Divine Light transmitted from God to Muhammad, then from Muhammad to Ali and his progeny, and then from Ali's progeny to Sufis saints in their hierarchy, who all claimed they were among the descendants of Ali! It is noteworthy that Sunnite scholars and imams never denounced or denied wholly such Sufi idea because they felt that this denunciation may undermine 'the Muhammadan Truth' itself!

4- The tenet of 'the Muhammadan Truth' spread more in the 10^th century A.H., and most books authored at the time include in their introductions such praises and glorification of Muhammad that incorporates ideas drawn from this tenet (especially creating Muhammad before Adam), even in all letters such as the one sent by Ottoman caliph Selim I to Tuman Bay to surrender [3]. This marked the formal, official acknowledgment by sultans that their religion had the basic tenet called 'the Muhammadan Truth'. Even Abdul-Samad Al-Ahmady mentions ideas drawn from 'the Muhammadan Truth' in his introduction to this book about Manaqib of Al-Badawi, titled "Al-Jawaher Al-Sunniyya" [4]. The so-called 'the Muhammadan Truth' also meant that Muhammad is the very first creation of God, through Divine Light, even before the universe and all beings and that all realms emanated from the Light of Muhammad granted to him by God (!), as per what Al-Aideroos writes in his book titled ''Al-Noor Al-Safer'' [5], who was a Sunnite scholar and a historian but not a Sufi at all. The same ideas drawn from 'the Muhammadan Truth' is written by the unnamed author of Nafais Al-Majalis Al-Sultaniyya [6]. Ibn Jaffer Al-Haythami the historian of the 10^th century A.H. repeats and imitates Al-Aideroos the historian, with slight alterations, as he writes ideas drawn from the so-called 'the Muhammadan Truth' in the introduction of his book titled ''Mawlid Al-Nabbi'' (i.e., Birth of the Prophet) [7].

5- For their part, Sufi sheikhs made use of the tenet of 'the Muhammadan Truth' by assuming that Divine Light emanates from God to Muhammad and from him as a deity/god to a series of deified beings/saints especially sheikhs whose fame spread during the Mameluke Era. All Sufi poets encrusted their lines of poetry by mentioning ideas drawn from 'the Muhammadan Truth', apart from doing so in introductions of books and letters and through prayers, like the ones uttered by Al-Badawi [8], as well as in his poetry where he asserted through 'the Muhammadan Truth' that he himself was a magnet in the Sufi cosmology and hierarchy, as if prophets were precursors to him and he incarnates them and was indeed created before them all! Al-Badawi assumes that he read Torah calmly in heaven before Moses was born to receive and read it while trembling [9]. Al-Disouky felt envious of Al-Badawi and incorporated more self-praise in his poems and prose to compete with him, declaring himself the essence of all existence/universe and all beings and that he preexists all creation, as asserted by Al-Shaarany and Al-Sharnouby [10]. Ideas drawn from 'the Muhammadan Truth' are repeated in poems and prose as well as prayers recited by Sufis of Al-Shaziliyya Sufi order, especially by Al-Buseiry, the most famous Sufi poet [11]. Strangely, Al-Shazily at one time did not like a line of poetry composed by Al-Buseiry (saying that Muhammad was a human being) despite the poet's deification of Muhammad in his lines about him, because Al-Shazily asserted that Muhammad is never a human being but an immortal being that took a body form for a while on earth to reveal himself to humankind, as Al-Shazily claimed he saw Muhammad in a dream telling him about his true divine nature (!) [12]. Ali Wafa Al-Shazily composed another poem to praise Muhammad by drawing and invoking upon the so-called 'the Muhammadan Truth', while asserting that all prophets were precursors to the poet who incarnated Adam and Muhammad and all of them (!), thus adapting 'the Muhammadan Truth' to deify himself [13]. Al-Shaarany repeats in his some of his Sufi books ideas drawn from the tenet of 'the Muhammadan Truth', and he mentions in his book titled ''Al-Yawakeet wa Al-Jawaher'' that all saints and prophets emanate from the 'Muhammadan Light' and that Muhammad is the original pole or Qutb in the universe and all other saints and magnets and Qutbs revolve around him in the cosmos since the creation of the universe and until the Day of Resurrection (!) [14].

6- This steadfast, staunch belief in the myth of deification of Muhammad, by Sunnites, Shiites, and Sufis, has been the faith-tenet foundation for all the Muhammadans to deify and sanctify the so-called Yathreb mosque mausoleum ascribed to Muhammad as his grave by worshipping at it and performing pilgrimage to it within a certain rituals described in detail by the scholar of fiqh Taqi Eddine Al-Sobky in his book titled "Shifaa Al-Sukam fi Ziyarat Kheir Al-Anam" (literally: 'remedy for the sick by visiting the best of people', meaning to visit such pagan mausoleum attributed and dedicated to Muhammad as the supreme deity beside God for the Muhammadans!).

Fourthly: two contradictory personalities of Muhammad:

1- Eventually, the Muhammadans have created – based on their personal whims – an imaginary deified personality of Muhammad as a deity/god in control of the worldly existence as well as the Last Day and the Hereafter. Indeed, the Muhammadans in many cases have elevated this deity of their whims above Allah Himself! The Muhammadans have exceeded the limits of the Christians' deification of Jesus. This assumed supreme deity of the Muhammadans is a figment of their imagination with a personality that totally contradicts the real one of the mortal Prophet Muhammad; the real historical Muhammad is asserted ONLY in the Quranic text by God.

2- God asserts the human nature of Muhammad in the Quran: "Say, "I am only a human being like you, being inspired that your God is One God. Whoever hopes to meet his Lord, let him work righteousness, and never associate anyone with the service of his Lord."" (18:110). Hence, receiving the divine revelation does not make Muhammad elevated above the level of the rest of human beings; his sole mission was to convey the divine revelation to people around him: "The Messenger's sole duty is to convey…" (5:99); besides, Muhammad was the first one to follow and obey the divine revelation: "O Prophet! Fear God, and do not obey the unbelievers and the hypocrites. God is Knowledgeable and Wise. And follow what is revealed to you from your Lord…" (33:1-2). Prophet Muhammad adhered to the divine revelation and he will be judged like the rest of humanity on the Day of Judgment: "" (43:43-44); this is why we discern the equality between him and his foes and people in responsibility, mortality, judgment, and debating before God: "" (39:30-31); "" (6:52). On the Last Day, Muhammad cannot save anyone condemned to enter Hell: "" (39:19), because God has told him during his lifetime: "" (3:128). Thus, Muhammad could not bring harm or benefit for anyone and for himself: "" (10:49); "" (7:188).

3- Will real believers adhere to the divine discourse in the Quran, God's Word, or to the nonsense and balderdash of Sufis and scholars of fiqh?! One cannot combine both in one's mind and heart!

Lastly:

Most of what we have mentioned about Sufi pilgrimage is pretty much similar to the Shiite pilgrimage, and in many cases match and concur totally with shite notions and practices. Surely, there are certain special features for the Shiite pilgrimage rituals such as Tatbir (i.e., wounding oneself) within the Ashura Day to mourn the murder of one of the Shiite deities, Al-Hussein. Writing a research on Shiite pilgrimage and how it contradicts Islam/Quranism entails a specialist who is well-versed in Shiite religion traditions in order to analyze and compare and contrast in the same way we have done in this book regarding pilgrimage in Islam/Quranism as opposed to Sunnite and Sufi pilgrimage.

References:

[1] Ehiaa 1/232 and 243.

[2] Sobeih edition.

[3] Ahmed Fouad Metwalli "Ottoman Conquest of Egypt", p. 170, his translation of correspondences between Selim I and Tuman Bay.

[4] Al-Jawaher Al-Sunniyya 2.

[5] Al-Noor Al-Safer, a manuscript by Al-Aideroos 2.

[6] Nafais Al-Majalis Al-Sultaniyya, edited by Abdul-Wahab Azzam 1.

[7] Mawlid Al-Nabbi, a manuscript by Ibn Hajar Al-Haythami 7.

[8] Al-Nafahat Al-Ahmadiyya by Al-Khafaji 130 and 140.

[9] Al-Jawaher Al-Sunniyya 89, 91-92, and 133.

[10] Jawharat Al-Disouky 98:102 + Al-Tabakat by Al-Shaarany 1/153/154 + Al-Tabakat by Al-Sharnouby, a manuscript 1, 2, and 7.

[11] Al-Buseiry poems collection 2 and 192.

[12] biography of Al-Shazily in Al-Tabakat by Al-Shaarany 2/66.

[13] biography of Ali Wafa in Al-Tabakat by Al-Shaarany 2/20.

[14] Al-Yawakeet wa Al-Jawaher 2/73 and 83 + Al-Babreet Al-Ahmar 10.

CONCLUSION

CONCLUSION of the Book: in a nutshell:

The Sunnite, Shiite, and Sufi Muhammadans in their earthly, man-made fabricated religions within the past centuries have distorted the Islamic pilgrimage/Hajj. We will write another book on how they, within the past centuries, have desecrated God's House and the sacred months as well as pilgrims seeking to reach Mecca.

TABLE OF CONTENTS:

PART I: The Quranic Methodology in Asserting that Piety Is the Purpose of Pilgrimage

PART II: The Sunnite Religion Has Fabricated Pilgrimage Legislations

PART III: Pilgrimage in the Sufi Religion

CONCLUSION