Sunday, February 17, 2019

Raymond Ibrahim, PJ Media: Islamic Necrophilia: Or, “Every Hole Is a Goal”

Islamic Necrophilia: Or, “Every Hole Is a Goal”

Dr. Sabri Abdul Raeuf, a leading professor at Al Azhar, Egypt, legitimized necrophilia in late 2017.

A Muslim-background man who sexually violated a number of corpses was recently sentenced on February 1 in the UK.  According to the report:
A warped “monster” who broke into a funeral parlour before having sex with a woman’s corpse has been jailed for six years. Kasim Khuram, 23, forced his way into a Co-op undertakers before violating a dead body at around 1.40am on November 11 last year. A court heard how he lifted the lids of several coffins before selecting his victim. Khuram then removed the body from the coffin, took off her clothes and then “interfered with her” in the chapel of rest, leaving her face down on the floor.
Another female body was found face down in a coffin with her lower clothing pulled down while seven other corpses, including a baby, were disturbed. Police were alerted by the alarm at the funeral parlour on Walsall Road, in Great Barr, Birmingham, and turned up to find the depraved pervert still at the scene. Officers said he was “more concerned” about leaving his watch behind. Khuram, who had been drinking vodka and smoking mamba, told officers: “I bet you think I’ve been sh***ing them don’t you?” and sickeningly added: “every hole is a goal.”
At a time when Islam is associated with any number of troubling practices, shall this too be laid at its feet?  Alas, while necrophilia is a depravity that is not unique to any one modern culture, only Islam contains scriptures, commentaries, and fatwas (Islamic decrees) permitting the macabre practice.
As with most of Islam’s problematic teachings, necrophilia is traceable to Muhammad.
According to a hadith (a recorded tradition concerning the sayings and doings of the prophet) that exists in six of Islam’s classical reference texts (including the important Kanz al-‘Umal  and al-Hujja fi Biyan al-Mahujja), Muhammad once took off his shirt, placed it on a dead woman, and then descended into and “lay with her” in the grave.
As they hurled dirt atop the corpse and Muhammad, the grave diggers exclaimed, “O Prophet, we see you doing a thing you never did with anyone else,” to which he responded: “I dressed her in my shirt so that she may be dressed in heavenly robes, and I lay with her in her grave so that the pressures of the grave [also known as Islam’s torments of the grave] may be alleviated from her.”
One can interpret this, and there certainly is no reason to maintain that Muhammad was actually copulating with the corpse.  There are, however, some hurdles:
First, the two Arabic words (ataja‘ ma‘ha اضطجع معها) which I translate above as “lay with her,” are also used in Arabic to mean “intercourse.” This is similar to the English idiom, “to lay with her,” which can literally mean nothing more than laying down with a woman, but often is a reference to sex.  More than a few Muslim clerics have made this linguistic observation.
Second, Sunni Islam’s four orthodox schools of jurisprudence (or madhahib al- fiqh)—namely, al-Hanafi, al-Hanbali, al-Maliki, and al-Shafi‘i—implicitly permit necrophilia.  None of them actually addresses it on its own; rather, they give it a nod whenever it comes up in the context of other topics.  Thus, in the section on adultery, the Maliki teaching is that “If a husband enters his dead wife—any which way, from front or behind—there is no penalty for him” (Sharh Mukhtasar al-Khalil fi al-fiqh al-Maliki).
Similarly, Shafi‘i rulings on ablution point out that it is unnecessary to rewash the body of the dead—male or female adds the Hanbali madhhab—after penetrating it, though the penis of the penetrator does require washing.  (Although a few English translations of these pivotal Arabic texts appear online, most are poor and inaccurate.  I may at some point collate and freshly translate all of the relevant ones, which are not a few.)
Regardless of all the above, it is not for the non-Muslim—certainly not for me—to tell Muslims what their texts are really saying and teaching.  That is the job of their ulema: scholars and clerics devoted to learning the deep truths of Islam.  Thus, the real question remains: do modern day ulema permit necrophilia?
The lamentable answer is yes.  For instance, in 2011 a leading Moroccan cleric and founding member of the International Union of Muslim Scholars, Sheikh Abdul Bari Zamzami, issued a fatwa permitting the Muslim husband to copulate with his dead wife.  He prefaced his decree by saying that, although he does not necessarily approve of this act, it is not for him to ban what Islam permits.  As proof, he cited the aforementioned rulings of Islam’s schools of jurisprudence.
In April 2012, when the Muslim Brotherhood’s Muhammad Morsi was president of Egypt, news that Islamist Egyptian parliamentarians were trying to pass a law legalizing necrophilia appeared.  Although Al Ahram, Egypt’s most reputable paper reported the story, it was quickly dismissed as a hoax in Western media (which often happens whenever Islam makes the news in ways that do not comport with Western sensibilities).  As one journalist argued, “This ugly rumor and hoax, thought to originate in a fatwa by [the aforementioned] sheikh Zamzami, a noted Moroccan cleric, should be doubted for the simple reason that no Egyptian Islamist sheikh, or any other Imam, has ever been reported to approve of necrophilia.”
That may have been true then, not now: In late 2017, necrophilia was again mentioned and legitimized, this time by Sheikh Sabri Abdul Raeuf (pictured above), a professor at Egypt’s Al Azhar—the Islamic world’s most prestigious madrasa, which Pope Francis considers an ally. During a televised show in Egypt, the Sheikh-professor was asked if it is permissible for a husband to penetrate his wife after death.  He replied, “It is not favorable in Islam; however Islamic law considers it as halal,” that is, permissible, not a crime or sin deserving of punishment in the here or hereafter.
Youm7 Arabic report titled (in translation) “The Books of al-Shafi‘i, al-Hanbali, and al-Hanafi Reveal that Sex with a Corpse is Not Adultery,” verified the Al Azhar professor’s claims.
Here I would be remiss not to point out that this entire excursus on Islam’s position concerning necrophilia should not be interpreted as meaning that “death-sex” is a normal or widespread activity among Muslim societies.  Indeed, whenever it makes the news in the Arab world, most Muslims—as can be expected of most decent people of whichever creed—respond with incredulity and revulsion.
Rather, the point here is that Islamic jurisprudence is so legalistically slavish to old, sometimes bizarre, texts and often ambiguously worded as to legitimize much that is repugnant to modern sensibilities.  Not only does this provide a moral—sometimes even pious—cover for deviants; it may attract them to Islam.
Just as pedophilesrapistssex-slaversmisogynistspsychotic mass murderersextortionists, those eager to be “breastfed” by women or drink camel urine, can find support in the teachings of Islam—in ways that the followers of other religions simply cannot—so too can those with depraved proclivities for the dead.

RAYMOND IBRAHIM is a widely published author, public speaker, and Middle East and Islam specialist.  His books include Sword and Scimitar: Fourteen Centuries of War between Islam and the West (Da Capo, 2018), Crucified Again: Exposing Islam’s New War on Christians (Regnery, 2013), and The Al Qaeda Reader (Doubleday, 2007).
Ibrahim’s writings, translations, and observations have appeared in a variety of publications, including the New York Times Syndicate, CNN, LA Times, Fox News, Financial Times, Jerusalem Post, United Press International, USA Today, Washington Post, Washington Times, and Weekly Standard; scholarly journals, including the Almanac of Islamism, Chronicle of Higher Education, Hoover Institution’s Strategika, Jane’s Islamic Affairs Analyst, Middle East Quarterly, and Middle East Review of International Affairs; and popular websites, including American Thinker, Bloomberg, Breitbart, Christian Post, Daily Caller, NewsMax, National Review Online, PJ Media, and World Magazine. He has contributed chapters to several anthologies and has been translated into dozens of languages.
Among other media, he has appeared on MSNBC, Fox News, C-SPAN, PBS, Reuters, Al-Jazeera, and NPR; he has done hundreds of radio interviews and some of his YouTube videos (here and here for example) have received over a million views each.
Ibrahim guest lectures at universities, including the National Defense Intelligence College, has briefed governmental agencies, such as U.S. Strategic Command and the Defense Intelligence Agency, provides expert testimony for Islam-related lawsuits, and has testified before Congress regarding the conceptual failures that dominate American discourse concerning Islam and the worsening plight of Egypt’s Christian Copts.
Ibrahim’s dual-background—born and raised in the U.S. by Egyptian parents born and raised in the Middle East—has provided him with unique advantages, from equal fluency in English and Arabic, to an equal understanding of the Western and Middle Eastern mindsets, positioning him to explain the latter to the former. His interest in Islamic civilization was first piqued when he began visiting the Middle East as a child in the 1970s. Interacting and conversing with the locals throughout the decades has provided him with an intimate appreciation for that part of the world, complementing his academic training.
After a brief athletic career—including winning the 1993 NPC Los Angeles Bodybuilding Championship as a teenager—Raymond went on to receive his B.A. and M.A. (both in History, focusing on the ancient and medieval Near East, with dual-minors in Philosophy and Literature) from California State University, Fresno. There he studied closely with noted military-historian Victor Davis Hanson. He also took graduate courses at Georgetown University’s Center for Contemporary Arab Studies—including classes on the history, politics, and economics of the Arab world—and studied Medieval Islam and Semitic languages at Catholic University of America. His M.A. thesis examined an early military encounter between Islam and Byzantium based on arcane Arabic and Greek texts.
Ibrahim’s resume includes serving as an Arabic language and regional specialist at the Near East Section of the Library of Congress, where he was often contacted by and provided information to defense and intelligence personnel involved in the fields of counterterrorism and area studies, as well as the Congressional Research Service; and serving as associate director of the Middle East Forum, a Philadelphia think tank.
He also often functions as a journalist and has been a Media Fellow at the Hoover Institution and a CBN News analyst.  His knowledge of Arabic and familiarity with Middle Eastern sources have enabled him to offer breaking news.  Days before the Obama administration blamed an anti-Islamic movie for Muslim uprisings against a U.S. consul and an embassy in Libya and Egypt respectively, Ibrahim showed that the demonstrations were pre-planned and unrelated to the movie.  Similarly, he was first to expose an Arabic-language Saudi fatwa that called for the destruction of any Christian church found on the Arabian Peninsula.
Raymond Ibrahim is currently the Judith Friedman Rosen Writing Fellow at the Middle East Forum.