Mufti of Egypt Issues Urine, Sweat & Saliva Fatwa’s

* Sucking tits fatwa’s also. But who are we to judge…?

Highest Islamic Authorties concerned with Tits, Clits, & Pee Pee fatwa’s

CAIRO: First came the breast-feeding fatwa: It declared that the Islamic restriction on unmarried men and women being together could be lifted at work if the woman breast-fed her male colleagues five times. Then came the urine fatwa: It said that drinking the urine of the Prophet Muhammad was deemed a blessing

If the NY Times owned International Herald Tribune is recognizing this barbarianism – then you know it is completely out of hand.

Here’s much more than you really want to know about the bodily fluid fatwa recently issued by the Mufti of Egypt, Dr. Ali Gomaa: Egyptian Mufti: The Companions of the Prophet Blessed Themselves with His Urine, Sweat and Saliva.


When not issuing these freaky fatwas, the good Doctor can be seen meeting with British Prime Minister Tony Blair, discussing how to improve the teaching of Islam in Britain.

In his book Religion and Life – Modern Everyday Fatwas, Egyptian Mufti Dr. Ali Gum’a wrote that the companions of the Prophet Muhammad would bless themselves by drinking his urine, and described an incident of urine-drinking from a hadith: “Umm Ayman drank the urine of the Prophet, and the prophet told her: ‘This stomach will not be dragged through the fire of Hell, because it contains something of our Lord the Messenger of Allah…’

This blessing,“ Al-Gum’a added, ”[can also] be done with the honorable saliva, sweat, hair, urine or blood of the Prophet. This is because anyone who knows the love of the Messenger of Allah is not repulsed [by these]; just as a mother is not repulsed by the feces of her son, this is even more so [in the case of] our Lord the Messenger of Allah, whom we love more than our fathers, sons, and wives. Anyone who was or is repulsed by the Messenger of Allah must recant his faith.“

Following the ensuing uproar, Gum’a came to the defense of his fatwa, saying: ”The entire body of the Prophet, whether exposed or hidden, is pure, and there is nothing in it– including his secretions – that [can] repulse anyone. His sweat smelled better than perfume. Umm Haram would collect this sweat and distribute it to the people of Al-Madina.“

Dr. Gum’a added: ”The hadith of Suhail bin Omar at Al-Hudaybiya says: ‘Oh Lord, I was with Kisra [the ruler of Persia] and with Kaisar [the ruler of Byzantium] and I saw no instance in which the leader was glorified like the Companions of the Prophet glorified Muhammad. The second Muhammad spat, one of them would immediately hasten [to grab his saliva] and smear it upon his face.’ Hence, the ulema, including Ibn Hajar Al-Askalani, Al-Baihaqi, Al-Daraqutni and Al-Haythami, determined that the Prophet’s entire body was pure.”




Sheikh Abdel Hamid Tantawy speaks with two women at the ‘Azhar Fatwa Committee’ in al Azhar Mosque in Cairo. This is one of 2 authorized places in Egypt where Muslims can go to seek out Fatwa’s. (Shawn Baldwin/NYT)

‘If you don’t cover your mouth, Satan will urinate in it…’

President of Al-Azhar University and Fomer Mufti of Egypt Ahmad Al-Tayyeb Explains Wife Beating in Islam

Following is an interview with President of Al-Azhar University and former Mufti of Egypt, Dr. Ahmad Al-Tayyeb, which aired on Nile News TV on May 25, 2007.

Ahmad Al-Tayyeb: With regard to wife beating… In a nutshell, it appeared as part of a program to reform the wife. [According to the Koran], first “admonish them,” [then] “sleep in separate beds, and beat them.”

Interviewer: I think we must stress that this pertains to a rebellious woman…

Ahmad Al-Tayyeb:
Of course. It’s not that anybody can start beating as he sees fit. [Westerners] who claim this talk about an Islam which is a figment of their imagination. They are villains because they know there’s no such thing in Islam, and they want to pin this interpretation on it. Why? Because Islamic culture is the only culture that is spreading, and is viewed with fear by people of other cultures. In any case… This method appeared as part of the treatment of a rebellious wife. I am faced with two options – either the family will be destroyed by divorce, or I can use means that may bring my wife, the mother of my children, back to her senses. The first means is admonishment.

* Islamo-logic at work: You see, a Westerner who claims wife-beating is a bad thing is a ‘villain’ and the whole thing is a ‘figment of his imagination’- but wife-beating is perfectly okay to bring a woman ‘back to her senses’…

The second means of treatment is “sleeping in separate beds.” Why? Because this targets the honor… A lot could be said about this. The strength of a woman lies in her ability to seduce the man. The man is strong and can do whatever he wants, but the woman has a weapon of her own. This weapon can be targeted. Many women will come back to their senses, when they realize that this is what’s involved.


By Allah, even if only one woman out of a million can be reformed by light beatings… It’s not really beating, it’s more like punching… It’s like shoving or poking her. That’s what it is.

* Surely infidel females are now ‘reverting’ in droves? How could anyone possibly resist the call to Islam now?

Comment by Hugh Fitzgerald:

Here we have the highest authority in Sunni Islam telling us that women are all about sex and nothing but sex, with their power derived not from superior morality or tenderness or intelligence, but only from their satanic powers of sexual, not intellectual, seduction.

One looks forward to Western feminists, worrying over such things as “glass ceilings” for female executives, and the male gaze, telling us what they think of the advice dispensed by the president of al-Azhar and former Mufti of Egypt. Or will there be silence? Or a pretense that he has no authority to speak, but is merely a lone mad mufti, possibly punch-drunk himself, in every sense?

4 thoughts on “Mufti of Egypt Issues Urine, Sweat & Saliva Fatwa’s”

  1. If this is the best the doctors of Islam can offer, then this is evidence that Islam has not advanced beyond the level of primates,and there is no place in the modern world for Islam

  2. Atlas:


    The OIC (Organization of Islamic Conference)m the organization largely driving the UN and the movement to ban free speech worldwide, issued it’s fatwa on Islamic misogyny, gender apartheid, subjugation and oppression of women in 2009. Thanks much to Mark Drurie who translated it for us:

    OIC Fatwa on Domestic Violence and the Rights of Women in Islam

    In April 2009, the Islamic Fiqh Academy made a ruling entitled ‘Domestic Violence’. This is a highly significant document which reflects a high-level consensus of leading Muslim scholars in the world today. It was clearly issued in the context of criticisms of Islam and Muslim societies for the treatment of women.
    The Islamic Fiqh Academy (IFA) was established by the Organization for the Islamic Conference in 1981. It is comprised of 43 scholars, who are elite Islamic jurists of their respective nations. Many are chief justices or grand muftis of their nations. IFA’s resolutions are in Arabic, and they can be found on their website at
    IFA’s aims are:
    to unite the Ummah (the global Muslim community, conceived of as a single nation, by conforming conduct to the norms of Islam at all levels (from individual to international);
    to apply Islam to contemporary problems;
    and to create a body of Islamic jurisprudence to meet the needs of modern life.

    In IFA’s deliberations, issues are subjected to extensive research, with prior distribution of papers, extensive consultation and discussion, before rulings are agreed upon and issued. These rulings are very distilled. The process “allows for a Muslim to see the final opinion without having to use up time and effort considering the research consultations that may extend to hundreds of pages”.
    Undoubtedly IFA speaks for the Islamic mainstream. In the words of Dr Abdul-Salam Al-Abbadi, Secretary General of IFA, it is intended to function as the ‘supreme juristic reference for the Muslim world’. Furthermore, IFA’s rulings have the backing of the OIC, which is one of the most significant groupings of states in the world today.
    IFA’s fatwa or ruling on domestic violence warrants detailed study. It is not possible to do justice to it in this blog post. A translation into English is given below. A few key features are:
    This fatwa represents the unapologetic assertion of the absolute authority of the sharia over all understandings of human rights as they apply to women and the family, specifically including international human rights conventions and covenants. Islamic states are instructed to ignore every article of any convention or covenant which is inconsistent with the sharia.
    The fatwa upholds the right of a husband to beat his wife: wife-beating is specifically excluded from its definition of ‘domestic violence’, as long as the beating conforms to sharia requirements. The memorable phrase ‘non-violent beating’ is coined to express this perspective. Note also the implied threat which warns against ‘slander’ in the context of resolving marital disputes (implying that a woman must not criticize her husband).
    Here are some hadiths of Muhammad on wife-beating from Sunan Abu Dawud:
    • Muhammad: ‘When one of you inflicts a beating, he should avoid beating the face.’
    • Muhammad: “A man will not be asked as to why he beat his wife.” – this principle means that a man cannot required to answer to a sharia court for beating his wife.
    • Muhammad: “Do not beat your wife as you beat your slave-girl.”
    • Muhammad: “They are not the best among you.” – said of women who complained to Muhammad when he gave permission for their husbands to beat them.
    This fatwa also upholds the right of a husband to rape his wife, for it is not ‘domestic violence’ for a man to insist upon his conjugal rights (section 2(F)). The key term ihsan ‘preservation’ is very difficult to translate into English. It is derived from the root h.s.n which means to fortify or make something inaccessible by building a fortified wall around it. A ‘fortified’ woman is a married woman who has a husband to protect her. He also has conjugal rights over her (as she is kept inside his fortress). The meaning of ihsan is defined by Lane as: ‘With the lawyers, ihsan means the act of coitus conjugalis in a case of valid marriage.’ This fatwa is written in legal language, so what 2(F) is saying is that it is not domestic violence for a Muslim man to ‘fortress’ his wife, and force her to have sex with him, even if she is unwilling.
    The fatwa also upholds the right of a male guardian to contract the marriage of a virgin female (2(H)): he has the right to marry her to another. Muhammad said that a virgin gives permission to a marriage ‘by her silence’: in practice this often means the guardian has the sole say over who she will marry.
    The fatwa also implicitly upholds the sharia’s laws concerning the treatment of adulterers (2(A)).
    The fatwa endorses a husband’s guardianship over his wife: this means that he legally controls her in many respects.
    There is implacable opposition to principles of equality between the sexes.
    The right of women to move around freely in public without a supervising male is rejected as contrary to sharia law.
    The fatwa upholds sharia law’s non-reciprocal approach to divorce, which make it easy for man to divorce his wife, but very difficult for a women to obtain a divorce, except through a difficult legal process. (In fact Arabic has two different words for these: a divorce initiated by a man, and one initiated by a woman are regarded as two quite different things.) If a man divorces his wife, this is halal ‘permitted’ – although disprefered – but if a woman divorces her husband without “just cause”, this is a mortal sin:
    • Muhammad said: “If any woman asks her husband for divorce without some strong reason, the odor of Paradise will be forbidden to her.” (Sunan Abu Dawud).
    This fatwa implicitly upholds many other aspects of sharia law which are opposed to women’s rights. An example is the rule that if a woman sues for divorce for excessive beatings, she must return the brideprice he paid for her (i.e. she must pay him to win her divorce). Another is the shockingly humiliating law that a woman irrevocably divorced by her husband can only remarry him after she has married another, had sexual relations with the new husband, and been divorced by him (or he dies first). These regulations, and the way in which they work to deny women basic rights of safety and equality before the law have been well-documented by others and can be found in Islamic legal texts, but deserved to be better known. This fatwa upholds such conservative time-honored principles of sharia law without conceding an inch to modern understandings of human dignity or human rights.

    I find it quite incredible that this fatwa has been in circulation in Arabic for two years, and it is backed by the most eminent and credible of Muslim jurists, yet western human rights activists and feminist scholars appear to have paid it no attention whatsoever.

    Does the status in sharia law of hundreds of millions of Muslim women attract such little interest?! Are the intellectuals of the West really so morally depraved? Do our silences not tell the truth about who we are? Have we really become so heartless and cruel? I would warmly welcome any information which could lead me to revise this assessment for the better. (Suggested improvements to the translation from Arabic are also warmly welcomed.)
    Continue reading “OIC Fatwa on Domestic Violence and the Rights of Women in Islam: Beat Your Wife” »

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