To ex-Muslims who lost their lives,

or being persecuted for leaving the religion of Islam

 Table of Contents

Preface………………………………………………………………......2

Entheogens………………………………………………………………4

Jurhum & Kaba………………………………………………………..11

Prophet is making…………………………………………………...12

The year of Elephant………………………………………………..48

Meccans and Jews……………………………………………………62

Death of the Prophet………………………………….……………95

The Accidental Prophet by Malik Nawaz 1

 Preface

This book is a neoteric research on the Abrahamic prophets, in

particular, Mohammad, the prophet of Islam. The common message
between all the prophets and what inspired them to spread the
message they claimed to receive, and above all how did they receive
the message in the first place.

The book expands prophets’ consciousness and sub-consciousness as

recorded in Muslim traditions in often voluminous compilations.
Attention is being paid to early Islamic traditions and prophet’s
sayings that were spread from his companions to his successors,
called hadiths, usually preceded by one through a list, called
certificates, which includes the names of different transmitters.

Various narratives found in early Islamic exegesis related to prophet

having visions is a phenomenon that continues to impact the
psychology of a believer. Reflection is made on prevailing traditions
on the reality of the divine, the vision, and the narrative of holiness in
monotheism that overwhelmed Islamic history in significant to the
revelations.

The Accidental Prophet by Malik Nawaz 2

 Following is an excerpt from the book

“The Accidental Prophet”

The Accidental Prophet by Malik Nawaz 3

Chapter 1: ENTHEOGENS

The Religions of the ancient world often used psychoactive

entheogens to conceive altered states of consciousness and
experience ‘God within us’. Such practices were indispensable to the
initiation of their divine status and rituals that symbolized the
fulfillment of their theological purposes.

Entheogens derived from the Greek meaning "that which generates

God or the divine in a person, is a term first coined in 1979 by Carl
Ruck and associates as a replacement for a psychedelic substance
that act as divine sacraments and facilitate transcendent
experiences. Entheogens include a variety of substances referred to
as hallucinogens, psychedelics, and sacred plants, and to more
accurately convey the inherent theological implications of these
spiritual experiences described from prehistoric shamanism, through
the classical civilizations, and into modernity.

“Entheogen” overcame the inability of the dominant terms to

properly convey, as the authors wrote, “transcendent and beatifijic
states of communion with deity” (Ruck et al. 1979) and more
accurately described these states than the pejorative medical term
“hallucinogen,” which implies false and deluded perceptions; and the
more recent term “psychedelic,” which had radical connotations
because of its cooption by the 1960s drug subculture.

In contrast, entheogen reflects the perspectives embodied in

traditions around the world, where they are seen as having intrinsic
spiritual proper-ties and intelligence. This view is reflected in the
etymological roots of “entheogen” in the Greek entheos, referring to
“the god within” or “animated with deity”; and gen/genesis, “action
of becoming.”

The Accidental Prophet by Malik Nawaz 4

 (An illustration of person experiencing divine state on entheogens)

Entheogens have been documented in the major religious traditions

of the world. Mike Crowley (1996) supports the use of entheogens in
the formative mythic origins of Buddhism in his published works. Pre-
Islamic Indo-Aryan entheogen use has been reviewed by David
Flattery and Martin Schwartz (1989) and Carl Ruck and Mark
Hoffman (2002, 2011). In the legendary biographies of some
Buddhist adepts from the 2nd- and 9th-centuries there are some
clues that can be interpreted to reveal that the adepts were
consuming psychedelic Amanita muscaria, 'fly agaric', mushrooms to
achieve enlightenment.

This secret ingredient in the alchemical elixir they used to attain

'realization' was, of course, unnamed, in keeping with their vows to
maintain the secrecy of their practices. Its identity was concealed
behind a set of symbols, some of which appeared in the Soma
symbol system of the Rigveda.

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Some other symbols possibly passed down from a time of earlier
shamanic use of the mushroom in the forests of Northern Eurasia,
and some symbols that may be unique to these Buddhist legends.
The congruity of these sets of symbols from Northern and Southern
Asian traditions will be shown to be reflected in the Germanic
tradition in some characteristics of the Oldest God, Odin.

Gordon Wasson’s early research included addressing the long-

standing problem of the identity of the original Vedic sacrament
Soma. In Soma: Divine Mushroom of Immortality Wasson (1968)
proposed that the entheogenic mushroom Amanita muscaria was the
original identity of the sacred Vedic plant Soma and the sacred elixir
of the ancient Vedic gods. Although not without controversy, this
conclusion was generally well-received; while other plants were also
later called Soma, the abundant evidence of Amanita as a “god of
ancient India” supports this identification (Heinrich 1995).

Wasson (1968) suggested that soma, the magical nectar of the Hindu
Vedas, was actually an infusion of a hallucinogenic mushroom,
Amarita muscaria. The sacred drink employed in the ancient
Zoroastrian religion, the homa or haoma, was suggested to be a
psychoactive agent as well, the constituent plant of which is the
mideastern shrub Peganum harmala, harmal in Arabic. Indeed,
Flattery and Schwartz (1989) proposed that the Indian soma too was
made of this plant, not of a mushroom, as originally suggested by
Wasson. Wasson and his collaborators (Wasson et al., 1978; 1986)
argued that at the center of the famous Greek mysteries of Eleusis
was the consumption of another psychoactive brew, one containing
ergot alkaloids. A most forceful broad historical analysis highlighting
the essential role of entheogens in the development of human
culture is presented in Ott (1995).

Shamanic practices are embedded in oral traditions. Institutional

religions have texts. The literary evidence suggesting altered states of
consciousness in the religious rites of ancient India and Persia is quite
abundant.

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The Rig Veda, the oldest classical Vedic scripture, is a compendium of
hymns to Soma. In these, worshipers often praise the brew as a
divinity and mark the special effects that it has induced in them.
Zoroastrian hymns to homa are similar. The origins of Soma’s use
goes back into the shadowy time of pre-history and to the common
Aryan ancestors of the Persian Zoroastrian religion, and the Vedic
religion of India.

The identity of the ancient Soma is undoubtedly one of the greatest

unsolved mysteries in the field of religious history. Common in both
the religious lore of ancient India and in Persia where it was known
as Haoma, the plant was considered a God and when pressed and
made into a drink the ancient worshipper who imbibed it gained the
powerful attributes of this God.

The origins of Soma’s use goes back into the shadowy time of pre-
history and to the common Aryan ancestors of the Persian
Zoroastrian religion, and the Vedic religion of India The Aryans (using
the word in its narrower sense, as comprising the two peoples, the
Indians and the Iranians, who called themselves by that proud name)
had lived together for long ages in one land, had spoken one tongue
and had followed one religion.

Where that ancient motherland of the Aryans was, we have now no

means of determining, but it seems to have been a region far to the
North, which, according to the Iranian the tradition was
overwhelmed and destroyed by ice and snow. At a later period the
two main stocks of these people migrated southwards, still keeping
together, and after many generations of wandering, ultimately
arrived in the neighborhood of the high mountainous region which
we know as the Pamir table-land today. They spread around from
that region into the lower fertile and salubrious valleys of the south,
west, and east.

The lands today's Afghanistan and Bactria were the regions where
the Aryans had long carried on their activities.

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The language which these people spoke was the ancient tongue of
which the language of the Vedic Hymns and that of the Gathic Chants
of Zarathustra were both branches. The exceedingly close
resemblance between the two has been noted by every student of
Aryan philology. So close are these two languages that a mere
phonetic change (or, to put it popularly, a slight mispronunciation)
often suffices to translate a passage from the one into the other,
keeping at the same time the sense absolutely intact. The differences
are not greater than what is found between two ‘dialects’ of one
original tongue.

The religious traditions inherited by these two great peoples, the

Hindus, and the Persians were, therefore, the common Aryan
traditions Haoma is an Indo-Iranian Deity, being the Vedic Soma. In
the Avesta, He is not a mere personification of the Soma-plant, but a
great Teacher who appeared in the very early days to lead forward
our infant humanity… Some scholars believe that it was He who
introduced the Haoma-(Soma-) Cult among the Aryans and thus gave
His own name to the plant and its juice which formed an important
item of the Indo-Iranian ritual. The Hindu and Zoroastrian rituals turn
entirely upon the offering of the juice of this plant.

This common ancestry accounts for the many similarities in the

Indian and Persian cosmologies and language as can be seen in the
surviving religious texts the Hindu Rig Veda, and the Persian, Avesta,
and especially to their use of the sacred plant known in India as
Soma, and in Persian Haoma. As Dasturji Dr. Maneckji N. Dhalla
explained the connections between Haoma and Soma:

Entheogens continue to be a source of religious traditions in the

modern world, most notably in the ayahuasca traditions of South
American which combine MAO-inhibiting Banisteriopsis species to
make available the N,N-Dimethyltryptamine (DMT) from other
plants. Among the most signifijicant contemporary international
entheogen-inspired religions is the Brasilian União do Vegetal and
Santo Daime churches (Labate and McRae 2010) originally inspired

The Accidental Prophet by Malik Nawaz 8

by shamanic and mestizo ayahuasca practices surviving in the
frontier Amazon regions of Brazil.

More recently, suggestions have been made that the two great
monotheistic religions of the West, Judaism, and Christianity, also
have their roots in the consumption of psychoactive substances.
Analyzing the Hebrew Bible suggested that the Manna that the
people of Israel received from heaven during their wandering
through the Sinai desert was actually an entheogen. The non-
canonical Gospel of Thomas, found in Hag Hammadi library, is quite
conducive for an entheogenic reading that the references to the
Manna are the only explicit references to an entheogen in the bible.
It seems that there are in the Old Testament several other allusions
that may indicate possible entheogenic use in early Hebrew religion.
Admittedly, none is direct. The following comments are presented
not as demonstrative arguments, but as food for thought; obviously,
all I shall say here is speculative.

In the story of Jacob, Rachel, and Leah, the mention of Apparently,

the reason the narrator inserts this episode within the main story,
whose subject matter is Jacob’s relationship with his wives and the
manner in which his sons (the founders to the twelve tribes of Israel)
were begotten, is to indicate how valuable mandrakes were in early
Israelite society. Mandrakes are, of course, highly psychoactive
(Genesis, 30.14–15).

let us consider the most sacred and tremendous event in Jewish

history — the theophany at Mount Sinai. It is on this occasion that
the Ten Commandments were given and it was then that the
covenant between God and the People of Israel was established. For
this solemn occasion, the people had to prepare themselves in three
days of purification and sanctification, during which no sexual activity
was allowed. It is said that God came upon the mountain. Here are
several features in the foregoing descriptions that resemble
prominent characteristics of non-ordinary states of consciousness
induced by psychotropic substances.

The Accidental Prophet by Malik Nawaz 9

The first is the fear of death. Some of the most powerful and
significant moments associated with the use of entheogens may
involve experiences of self-death followed by rebirth In psychedelic
states, light is often experienced as the source of everything that
exists and as the power that sustains the cosmos, life, and the mind.
Many who have had the experience identify this power as God.

However, it is interesting to note that in the Southern region of Israel

and in the Sinai peninsula there grow two plants that can induce
psychoactive effects. One is Peganum Harmala, and the other
Mimosa hostilis. Significantly, these two plants respectively contain
the molecules contained in Banisteriopsis caapi and Psychotria
Viridis, the two plants which are the constituents of the powerful
Amazonian brew ayahuasca. In fact, mimosa also grows in the arid
areas of northeastern Brazil, and there it is the basis of the
entheogen Jurema. The use of Peganum in the ancient Middle East
also identified with the Zoroastrian Haoma.

A further examination of the Scriptures reveals that Mimosa (shita, in

Hebrew) wood had a very special status: It is from it that the ancient
Israelites constructed the tabernacle and built the ark in which the
Tables of the Covenant were guarded. The Peganum in the Judean
desert is a large wild field of the plant found next to the Qumran
caves, the home of the Essenes, the ancient Judaic (and perhaps
proto-Christian) mystic group who lived in that area from the second
century BC to the second century AD. Qumran is also the place where
the oldest biblical manuscripts (along with other religious texts), the
so-called Dead Sea scrolls, have been found. The question comes to
mind is that was it that the Essenes made use of this psychoactive
plant.

The Accidental Prophet by Malik Nawaz 10

Chapter 2: JURHUM AND KABA

(Kaba illustrated with 360 idols of worship and scarifications)

The Accidental Prophet by Malik Nawaz 11

Chapter 3: PROPHET IN MAKING

Religion and morality are not synonymous. Morality does not

necessarily depend upon religion, though for some, this is an almost
automatic assumption. Conceptually and in principle, morality and
religion are two distinct kinds of value systems. People of ancient
religions originated ideas of right and wrong from the principles set
forth by the leader and derived rules according to local traditions.
The general consensus in most religious and conservative countries is
that if it is religious, it must be good.

Criticism of religion is discouraged and often punishable with

incarceration or the death penalty in a few Islamic countries.
Especially questioning the morality of Prophet Mohammad is strictly
prohibited. Islamic doctrine encourages power inequities toward
women and children. Such inequities often lead to child abuse, in
specific child marriages that sponsor pedophilia and pedosexuality in
the Muslim world have not been examined to the extent.

Child abuse is widespread in most impoverished Islamic countries

with cases reported from the Middle East, Afghanistan, and Pakistan.
In Pakistan Child Bride, ‘Bacha Bazi’ (Boys for Sex), and rape of
female children exist and often go unreported. Followers of Islam
criticize western morality with a passion however Islam does not hold
authority on morality because of the actions of its Prophet
Mohammad.

In the west child marriages and sex with children is illegal, however,
in the Islamic world, it is permitted with impunity wrapped around
“Sunnah” meaning the way of the Prophet. That is to say, if the
Prophet can marry a child bride, therefore, it is also allowed for a
grown Muslim man to marry a child bride following the example of
Mohammad’s marriage to Aisha.

The Accidental Prophet by Malik Nawaz 12

The shared sense of guilt prevents moderate Muslims condone such
acts openly because no one is allowed to question the ‘Sunnah of the
Prophet’ even though befalling complicit to the nature of immorality.

Throughout the history of early and pre Islamic traditions, child

marriages were common in Arabian tribes. There were no human
rights that held together nomad tribes of ancient Arabia. The
preservation of the tribe’s honor was paramount regardless of
someone is being morally wronged or doing morally wrong to others.
Prophet’s grandfather himself married a minor girl Halah bint
Wuhayb during his old age and second Caliph Ummar bin Khattab
demanded marriage with Zaynab al-Sughra when she was pre-
pubescent.

A sexual relationship of any sort with minors is an offense and

morally wrong. Such involvement is classified as Pedophilia and
Pedosexuality that entails ‘sexual attraction to pre-pubescent
children’. Some are attracted to boys or girls, while some to both.
Although pedophilia is directed toward children, pedosexual exhibit
sexual affairs with children in addition to adults. It is understood that
the nature of the ‘Pedos’ is about being sexually attracted to children
that are prepubescent, under-developed, and the common
denominator in attraction is always the young age of the children.

Pedophilia:
Science terms Pedophilia as a psychiatric disorder, a condition
characterized as a paraphilia in which an adult experiences an
exclusive or persistent sexual attraction to prepubescent children.
Pedophiles often show tenacious and focused sexual attraction to
prepubescent children, and appear to have specific arousal to
pedophilic stimuli of erotic excitement. Physiological measures
beseech repeated sexual encounters with children or recurrent
abnormal sexual desires toward children in spite of the fear of being
apprehended.

The Accidental Prophet by Malik Nawaz 13

Pedosexuality:
A recognized sexual alliance in the form of a relationship between an
adult and a child may not inevitably fall under pedophilic syndrome,
but rather a social disorder exerted in primordial ages. Pedosexuals
do not bare the symptoms of pedophilia and would find it naturally
acceptable to have a time-honored sexual relationship with at least
one child. Opportunistic Pedosexual have less of a decisive sexual
attraction directed to children as compared to the Pedophiles. Their
sexual engagement with children depends on circumstances, such as
the availability of a child victim or difficulty in connecting with an
adult partner.

They may also similarly fantasize about the act of sexual engagement
with children, who are generally at pre-pubescent or undeveloped
age. Today Pedophilia or Pedosexuality is considered taboo and is
illegal in most societies; however, this is not the case in Islamic Law.
In fact, the following Quranic verse endorses pedosexuality with girls
who have not yet menstruated.

“And (as for) those of your women who have despaired of

menstruation, if you have a doubt, their prescribed time shall be
three months, and of those too who have not had their courses; and
(as for) the pregnant women, their prescribed time is that they lay
down their burden; and whoever is careful of (his duty to) Allah He
will make easy for him his affair. Quran 65:4”.

This verse is in reference to ‘Iddat’, which is a waiting period a female

must observe before she can remarry. According to this verse, the
stipulated waiting period for a divorced prepubescent girl who has
not yet menstruated is three months. The following authentic hadith
lifts the veil further on the subject of whether Mohammad
committed pedophilia or pedosexuality:

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“Narrated Aisha: The Prophet engaged me when I was a girl of six
(years). We went to Medina and stayed at the home of Bani-al-Harith
bin Khazraj. Then I got ill and my hair fell down. Later on, my hair
grew (again) and my mother, Um Ruman, came to me while I was
playing in a swing with some of my girlfriends. She called me, and I
went to her, not knowing what she wanted to do to me. She caught
me by the hand and made me stand at the door of the house. I was
breathless then, and when my breathing became all right, she took
some water and rubbed my face and head with it. Then she took me
into the house. There in the house, I saw some Ansari women who
said, “Best wishes and Allah’s Blessing and a good luck.” Then she
entrusted me to them and they prepared me (for the marriage).
Unexpectedly Allah’s Apostle came to me in the forenoon and my
mother handed me over to him, and at that time I was a girl of nine
years of age. (Bukhari, Volume 5, Book 58, Number 234)”.

To examine Mohammad’s child marriage with Aisha, one must look

into the accounts of his past relationships with other females and the
abused he may have suffered himself during his childhood.

Mohammad was an orphan without the direct supervision of a

guardian. In pre-Islamic times orphans did not enjoy the equal civil
status since the child’s repute was severely dependent on the
integrity of the father. Mohammad’s early childhood was passed
around from foster care to grandfather, and to his Uncle in a society
that did not see him fit as a useful member of the tribe.

Each male of the tribe was considered to be a warrior who is ready to

defend its community from external threats. Mohammad was
mocked because of his short height, and his inability to ride a horse
during a battle fight made him insignificant. His orphan situation in
the tribe attained him the target of frequent slurs and childhood
trauma.

The Accidental Prophet by Malik Nawaz 15

In pre-Islamic Arabia, marriages at a young age stood customary due
to high mortality however Mohammad did not gain his initial
opportunity until the age of twenty-five. His first marriage to Khadija
was a result of an economic agreement between three parties,
Mohammad, Khadija, and Khadija’s cousin Waraqa. Waraqa
proposed to Khadija that she should wed Mohammad because she
was past 40 years older and did not have a male companion in the
house.

In fact, before Khadija, Mohammad tried to marry his cousin Fakhitah

bint Abi Talib, but his approach endured in disappointment since he
was not capable to support a wife, labeling him an inept man in the
family. Khadija was the best opportunity available to Mohammad at
a time when the prospect of marrying someone was a distant dream.
Khadija was known to be a financially stable woman with some trade
business. After marriage, Mohammad is not known to have
accomplished trade trips to further wife’s business and consequently
may have bankrupted whatever was left of it.

After Khadija’s death and seeing himself a domestic and public

failure, Mohammad was unable to marry a female of his own age
largely due to financial constraints. The profession of prophet-hood
looked promising but did not deliver an immediate source income to
support a living, nevertheless a new wife. All means of economic
support depleted from family and companions. Depression, accounts
of suicidal tendencies, social anxiety, and poor self-confidence
shaped a Prophet that was incompetent of partaking appropriate
marital relations with females of his own age at that time.

Ibn Abi Asim narrates in al-Aahaad, and Ibn Rahawayh and Ibn
Hanbal and al-Tabari in al- Tarikh and al-Tabarani in al-Kabir and al-
Hakim and al-Bayhaqi from many sub-chains (turuq)from
Muhammad bin Amr bin Yahya bin Abd al-Rahman bin Haatib from
Aisha that she had said:

The Accidental Prophet by Malik Nawaz 16

When Khadija died, Khawla bint Hakim wife of Uthman bin Maz`un
said: “O Messenger of God, will you not marry?” He said: “Who
then?” She said: “A virgin if you want, or a non- virgin.” He said: “And
what virgin is there?” She said: “Daughter of the most beloved of
God’s creation to you, Aisha bint Abu Bakr.”

In this hadith it is mentioned that Khawla said to Abu Bakr: “The

messenger of God sent me to ask for Aisha’s hand in marriage.” He
said to her: “Wait,” then he went out. Umm Ruman mother of Aisha
said to her: “Mut`im bin Adi had asked for her hand for his son. By
God, Abu Bakr has never made a promise that he broke later.” Abu
Bakr went to Mut`im bin Adi while his wife was there, mother of the
young man. She said: “O Ibn Abi Quhafa (i.e. O Abu Bakr), perhaps
you will require our companion (referring to her son?) to apostatize
to your religion if he marries your daughter.” Abu Bakr said to Mut`m
bin Adi: “Yes, what do you say?” He said: “She says such and such.”
So he left them, his heart content that the promise he thought he
had made was no longer in force. The story shows that Mut`im bin
Adi and his wife were followers of polytheism at the time and
disliked to become Muslims and disliked that their son should
convert to this religion if he married Aisha.

So Mohammad set his wishes on 6-year-old Aisha as this appeared to

be an easy target. Aisha was the Prophets’ second wife to be
engaged. Pedosexuals have been hypothesized to seek sexual
relations with children in response to similar psychological constrains
and visualize erotic fantasies with them, as noted by Bukhari in
following authentic hadith.

“Narrated by Aisha: Allah’s Messenger said to me, “You were shown

to me twice (in my dream) before I married you. I saw an angel
carrying you in a silken piece of cloth, and I said to him, ‘Uncover
(her),’ and behold, it was you. I said (to myself), ‘If this is from Allah,
then it must happen.’ Then you were shown to me.(Bukhari 7012,
Book 91, Hadith 30, Vol. 9, Book 87, Hadith140)”.

The Accidental Prophet by Malik Nawaz 17

 (Muhammad illustrated having hallucinogenic vision about Ayesha)

Hadith above enlightens Prophet’s erotic imaginations concerning

pre-pubescent girl being undressed in his dream. According to some
traditions Prophet also received several revelations while they were
lying under the same blanket in tranquility is nothing short of
pedosexual stimuli. (Bukhari vol. 5, book 58, №119).

Pedophilia and Pedosexuality are never consensual because for it to

be effectively executed, manipulation must occur at an early stage. In
reality, the grooming process plays an essential role which is often
confusing for children that persuades them into pedophilia or
pedosexuality. Islamic scholars interpret Mohammad’s early
relationship with Aisha to be that of a mentor or caretaker rather
than a sexual partner.

The Accidental Prophet by Malik Nawaz 18

“He was sensitive to her situation, allowing her to still play with dolls
and even joined her in play. (Bukhari Vol. 8, Book 73, Number 151)”.

The playing with dolls is forbidden in Islam, but it was allowed for
Aisha seems to be an observable marker. Aisha went through the
usual pedophilic grooming process by the prophet in the guise of a
caretaker when she was little.

Al-Bukhari and Muslim narrated from Urwa from Aisha that she said:
I used to play with dolls in the presence of the Prophet, may Allah
bless him and grant him peace, and my friends would play with me.
When the Messenger of Allah, may Allah bless him and grant him
peace, entered, they would hide from him and he would call them to
join me and they would play with me. He also mentioned the hadith
that Abu Dawud mentions in his Sunan from Aisha that she said:

When the Messenger of Allah arrived after the expedition to Tabuk or

Khaybar (the narrator is doubtful), the draught raised an end of a
curtain which was hung in front of her store-room, revealing some
dolls which belonged to her.

He asked: What is this? She replied: My dolls. Among them he saw a

horse with wings made of rags, and asked: What is this I see among
them? She replied: A horse. He asked: What is this that it has on it?
She replied: Two wings. He asked: A horse with two wings? She
replied: Have you not heard that Solomon had horses with wings? She
said: Thereupon the Messenger of Allah laughed so heartily that I
could see his molar teeth.

The necessity to strengthen internal coalitions within the Ummah

was crucial in the perseverance of the Islamic faith; Aisha’s marriage
to Mohammad was a product of that necessity, not the sexual
fantasy of an older man is a pitiful justification defended by Islamic
scholars.

The Accidental Prophet by Malik Nawaz 19

Mohammad had every opportunity to wed with Asma, the adult
daughter of Abu Baker and elder sister of Aisha had there been a true
intention of strengthening the family ties between two brethren.

Holy Prophet’s fondness for pre-pubescent girls reinforces his

pedosexual behavior is explained by Bukhari in the following hadith:

“Narrated Jabir bin `Abdullah: When I got married, Allah’s Messenger

said to me, “What type of lady have you married?” I replied, “I have
married a matron’ He said, “Why, don’t you have a liking for the
virgins and for fondling them?” Jabir also said: Allah’s Messenger
said, “Why didn’t you marry a young girl so that you might play with
her and she with you? (Bukhari 5080, Book 67, Hadith 18)”.

It is plausible that Mohammad himself may have been molested in

his childhood. A child molester is a person who sexually molests
children and has both impaired motivation and impaired inhibition.
Possible motivational factors include social anxiety, impulsivity,
cognitive distortions, psychopathy, and abused-abuser theory. Child
abuse appears to play an important role in the development of
pedophilic tendencies and ill-treatment sustained during early
upbringing.

This results in neurodevelopmental abnormalities that predispose to

the pedophilic syndrome. Individuals with pedophilic disorder largely
turn to children in response to their impaired interpersonal skills,
feelings of shame, low self-esteem, and social avoidance.

A sane individual would certainly never want to see his 6-year-old

daughter nurse a sexual relationship with a 53-year-old man, no
matter how reverenced it may be in a culture but Abu Bakar is lured
into this commitment as revealed by Bukhari.

The Accidental Prophet by Malik Nawaz 20

Urwah reported that the Prophet asked Abu Bakr for Aisha’s hand in
marriage, and Abu Bakar said to him: But I am your brother.
Mohammad said: You are my brother according to the religion and
Book of Allah (i.e., my brother in Islam), and she is permissible for me
(to marry). (Bukhari 4691)”.

Ibn Hajar al-Asqalani said in his commentary: “Ibn Abi Aasim reported
via Yahyaa ibn Abd al-Rahmaan ibn Haatib from Aisha that the
Prophet sent Khawlah bint Hakeem to Abu Bakar to ask for Aisha’s
hand in marriage. Abu Bakar asked her, Is she right for him? Because
she is the daughter of my brother”.

Mohammad remains the master of inventing new rules out of thin air
among all religions and ‘Quranic verses of convenience ‘illustrates no
shortage of it. Islamic traditions say that Abu Bakar wanted Fatima’s
hand-in-marriage in exchange for Aisha. Upon which Mohammad
refused by asserting that Fatima is reserved for Ali.

Abu Bakar’s statement “is she right for him” followed by a passive
objection But I am your brother, Indicates his astonishment that an
ongoing relationship between two spoken brothers was not sufficient
enough so one has to offer his pre-pubescent daughter to the other.
Usually, a marriage involved an exchange of dowry between parties,
however, Abu Bakar did not receive dowry or Fatima in exchange,
although did acquire Caliphate is questionable.

Why Muhammad waited three years between marrying Aisha when

she was six and having sex with her when she was nine, is self-
explanatory in the following Al Tabari commentary;

“Abu Bakar asked *the Prophet+ “O Messenger of God, what prevents

you from consummating the marriage with your wife? “The Prophet
said “The bridal gift (sadaq).” Abu Bakar gave him the bridal gift,
twelve and a half ounces [of gold], and the Prophet sent for us. He
consummated our marriage in my house, the one where I live now
and where he passed away.

The Accidental Prophet by Malik Nawaz 21

[The History of Al-Tabari: Biographies of the Prophet’s Companions
and Their Successors, translated by Ella Landau-Tasseron, SUNY
Press, Albany, 1998, Volume XXXIX, pp. 171–173+”.

(An illustration of Mohammad marriage to six year old Aysha)

To entertain Prophet’s pedosexual aspirations, concerned Abu Baker

delivered the dowry to Mohammad so that Mohammad could gift
the dowry back to Abu Bakar subsequently to have sex with Aisha is
solidarity that only an immoral fool of ancient Arabia would do in
exchange for future leadership. One should notice here that
Muhammad was not financially capable of supporting a family life for
three long years, until Abu Bakar had to come forward with help.

Followers of Islam claim the Prophet’s marriage with Aisha was for
the use of partnerships between two families rather than an
emotional or domestic relationship often overlook Mohammad’s
earlier erotic dreams about Aisha’s silk dress being uncovered.

The Accidental Prophet by Malik Nawaz 22

Mohammad was a holy person and cannot be a pedophile as seen by
his followers because pedophiles merely desire children whereas he
had adult wives too and isn’t known to have sexual relationships with
other children. Although the morals of the 7th-century Arabian
culture recognized pedosexual relationships with children
nonetheless religion of Islam made it sanctity for the rest.

Mohammad’s pedosexuality created far-reaching psychiatric ailment

in the Islamic world and beyond. Prophets’ actions are considered
‘holy’; therefore pedosexuality committed by him is also considered
as 'holy' within the Islamic framework. As Mohammad said it
himself “If this is from Allah, then it must happen” exposes the very
immoral subconscious nature of his sexual fantasy toward a minor
female considered by Muslims as revelation.

As a result, Mohammad legitimized pedosexuality for himself and for

his followers keeping the traditions of his forefathers and this
remains a significant challenge in present times among Muslims.

The Accidental Prophet by Malik Nawaz 23