Occultism in the family of Mohammed
By Dr. Rafat Amari
When exposing occultism in the family of Mohammed, we are not showing prejudice or unfairness to Muslims; rather, we are simply presenting the truth, as recorded in Islamic literature. Unfortunately, the Islamic historians, who recorded such occult phenomenon, failed to recognize that such occultism is directly contradictory to: the nature, the call, and the word of the true God.
Will our Muslim friends today fail to continue to be able to discern the real spiritual forces, which under lied Mohammed and his family? An honest study of the life of the members of the family of Mohammed will help us to clarify this problem. We will begin with the grandfather of Mohammed, Abu Mutaleb, who was known as the worshiper of Asaf and Naelah.
What was the True Religion of Abdul Mutaleb?
Asaf and Naelah were two Kuhhan, priests of the Jinn-devils. Tradition asserts that the gods transformed them into two stones, because they committed fornication inside the Kaa’bah of Mecca.
The statues of Asaf and Naelah were also placed on the well of Zamzam. Ibn Hisham, who edited the oldest book on the life of Mohammed, says these statues were worshipped at the well of Zamzam. He tells us the worshippers sacrificed their animals to the statues there[i]. This suggests to us that the well of Zamzam was dedicated to the worship of the two priests of the Jinn, which the statues represented. It was Abdel Mutaleb, the grandfather of Mohammed, who dedicated the well of Zamzam to the two venerated Jinn priests and their statues. We draw this conclusion for many reasons. First, Abdel Mutaleb dug the well of Zamzam.[ii] Second, Abdel Mutaleb was one of the worshippers of the statues of the two Jinn priests. He was so consumed by occult worship that he wanted to sacrifice one of his own sons at the feet of the two statues at Zamzam. That son was Abdullah, the father of Mohammed. When Abdel Mutaleb was at the point of killing Abdullah with his knife, Abdel Mutaleb's brother rescued the boy.[iii]
The idea of
sacrificing one’s son to
the Jinn or their representatives, the venerated
leaders and priests, is known, not only in
reason for concluding that Abdul Mutaleb dedicated the well of Zamzam to the statues of the Jinn
priests who were venerated in
They were the chiefs of the Kuhhan and the ones with knowledge about occultism and the priesthood to the Jinn.[v]
Hisham mentions about this Kahinah, “She was the Kahinah of the clan of Saad
Hutheim.”[vi] When a dispute arose between Abdel Mutaleb and Beni Kilab,
which means the clan of Kilab, Abdel Mutaleb went to a Kahen of the Jinn called
Rabiah Bin H'thar al-Asadi to judge the matter.[vii] Consulting the Kuhhan of the Jinn was something that the
grandfathers of Mohammed practiced. Hisham, the father of Abdel Mutaleb, was
known to consult a main Kahen of the tribe of Khuzaa'h.[viii] Many examples such
as these shed light to the affiliation of the family and the ancestors of
Mohammed to the religion of Jinn in
As if this were not
convincing enough, two more considerations prove that Abdul Mutaleb was a leader
in the Arabian Jinn religion. When Abdel Mutaleb dedicated his son Abdullah,
who became the father of Mohammed, he did it through a Kahinah, a female Kahen,
under the instruction of the Jinn to whom she was connected. The
Mohammed, including Ibn
Hisham, Mohammed’s most
authoritative biographer, tell us that
Abdel Mutaleb took Abdullah to a Jinn priestess named Khutbah. She lived in the city of
We see the dedication of Abdel Mutaleb to the religious system which Khutbah represented. Abdel Mutaleb was ready to obey the decision of the Jinn-devil to whom Khutbah was a medium and a priest, in whatever the Jinn decided for his son. Ibn Hisham reports the answer the Jinn priestess gave to Abdel Mutaleb’s request: “Return to me after one day until the one to whom I am connected comes to me.”[x] By this she meant the Jinn-devil. The Jinn-devil came to her and told her that camels should be sacrificed instead of Abdullah, who became the father of Mohammed.
decide the religion of any person, one needs only to look at where he
consecrates his children. If he dedicates his children in a church, we know he
is a Christian. If
he dedicates them in a Jewish synagogue, we can be sure he is a Jew. If
he dedicates them in a Sabian temple, then he is member of the Sabian sect. But when he dedicates his children in an
occult ceremony by a medium of the order of a Jinn-devil,
then he belongs to the occult sect that the medium or priestess represents.
That’s his religion. Not far from
Another thing to consider was his willingness to find a wife for his son Abdullah from among the priestesses of the Jin. He introduced Abdullah to many young Jinn priestesses. On one occasion reported in the book of Halabieh, which contains the life of Mohammed:
When Abdel Mutaleb accompanied
his son Abdullah in preparation for marriage, he passed by a Kahinah who was a priestess of Jinn from Tubbalah, a
small town in
Another priestess of Jinn to whom Abdullah was introduced was Ruchieh Bint Naufal رقية. She was also a Kahinah priestess of Jinn. Ibn Hisham, Mohammed’s main biographer, showed that Abdul Mutaleb encountered Ruchieh in the Kaabah, which suggests that she was part of the occult functions that took place in the Kaabah of Mecca.[xii]
Mutalib selected a wife for Abdullah. She was Amneh, a niece of Soda Bint Zehra, the main priestess of the Jinn at
An important test of the level of someone’s dedication and his attachment to his religious convictions is the partner he has selected for himself or for his son to marry. If he’s satisfied with any female of the sect, we might consider him a normal follower of his own religious system, but if he looks for wives only among women dedicated to his religion he ceases to be a simple follower of his religion, and becomes an activist and a fanatic. He shows that he desires to promote the religion by building a family totally dedicated to it, so that such family may have a leading role in his religious system.
This helps us see the religious affiliations of the man who dug the well of Zamzam, and gives us the purpose for which he dug the well. It was a custom for Arabians to dig a well and dedicate it to the gods they worship and venerate. The fact that Abdul Mutaleb dug the well of Zamzam and erected the two statues of the priest of Jinn, Asaf and Naelah, on the well, is sufficient to convince us of the nature of his religion and the zeal he had to promote it. Because he considered killing his son Abdullah before those two statues, indicates that the Arabian Jinn worship was his main religion and he was fully dedicated to it.
The literature which gives us background to the life of Arabians at the time of Mohammed, mentions the custom of some Arabians to present sacrifices to the Jinn-devils after they dug a well.[xiv] The fact that Abdul Mutaleb had erected the two statues of the priests of Jinn on the well of Zamzam, and that he was ready to kill his son at the feet of these statues, indicates that he wanted to bring a sacrifice to the Jinn, and that he dug the well of Zamzam for the express purpose of honoring the worship of the Jinn religion of Arabia.
How ironic it is to connect this occult place with Abraham! Muslims today receive no benefit from traveling so far to drink water from a well like the one at Zamzam. Neither do they benefit from performing rituals from this pagan occult system. Christ is the one who gives the true water of life. He gives the gift of the Holy Spirit and eternal life to each one who accepts Him as personal Savior. Shouldn’t our Muslim friends be among those who follow Christ?
Amneh, the mother of Mohammed
was the niece of Soda Bent Zahreh, the priest of Jinn at
Mohammed was known to have suffered from trances since his childhood because Amneh, his mother, brought on him a rukhieh, or bewitching.[xvi] In the rukhieh a Kahan priest of Jinn brings the spirit of Jinn to a person to whom the Kahen is connected as a medium. Since Amneh was the niece of Soda Bent Zahreh, the priest of Jinn at
Children on whom a “rukhieh” was practiced suffered from many signs such
as: falling into trances and having convulsions. Since his childhood, Mohammed
suffered from many of these identical symptoms. Halabieh, a biographer
of Mohammed, mentioned that Mohammed suffered from convulsions since he was one
year old.[xvii] Sahih Al Buchari,
reports one occasion on which Mohammed fell into a trance while he was a young
man before he claimed to have received the Qur'an.[xviii] Other Islamic literature, such as Halabieh,
states that Mohammed used to go into a coma before he wrote down the Qur'an,
which clearly reveals his direct involvement with Kahaneh. When he started
receiving the Qu’ran he fell into a coma.[xix]
Anthropologists believe that the priesthood which serves the devil is transmitted from individual to individual in the same family.[xx]
When studying occultism in the family of Mohammed, it is important to know what the biographers of Mohammed mention about Abu Taleb, the uncle of Mohammed, who Mohammed went to live with after his grandfather, Abdel Mutaleb, died.
Abu Talebs father had a special zeal for the Jinn Religion of Arabia, leading his son to
follow in his footsteps. Abu Taleb’s
alligance to the Jinn religion of
The mother of Ja'efer told Mohammed
-after Mohammed claimed to be a prophet-, " O prophet of Allah, my son
Ja'efer is affected by the ‘Ain of Jinn,’ shall we make for him a Rukhieh.
Mohammed said: yes."[xxiv] Rukieh
was casting a spell on a person affected
by a Jinn-devil. The adeherents of the Jinn religion of
Thus, Mohammed’s close
relationship with the Jinn, his episode of Jinn's disease, and his eventual
rise to becoming a Rukhi himself grew out of his family’s deep occultic
roots. His occult involvement all began
with his mother Amneh casting spells on him as a young child, growing in
intensity in the house of Abu Taleb, and continuing up until the time of his
claim to prophethood. Even Mohammed’s uncle, Abu Taleb, unfolds the truth in
his own poetry that Mohammed had become a Rakhi, a person who casts spells upon
others. In fact, Ibn Hisham, the oldest and the most authoritative Islamic
biographer of the life of Mohammed, wrote the very famous poem, “Abu Taleb.”,
the uncle of Mohammed recited. The
For Abu Taleb and in the eyes of many Arabians, the witch doctor, or rakhi, was a benevolent occupation because of the Jinn religion’s influence and the reputation that rakhis had for evicting the spirits that caused disease through their own Jinn. Mohammed confirmed that his uncle recited the poetry about him and boasted about its contents.[xxvi]
Mohammed descended from a long line of occultic worshipers, which considered the casting of spells and sorcery to be a great privilege, and not a curse and an abomination as the Bible calls it. Deuteronomy chapter 18 prohibits that any one consult mediums of Jinn-devils, as the family of Mohammed was deeply involved with, or cast a spell like what Mohammed used to do and encouraged his relatives to do. In fact we read in Deuteronomy 18:10-14:
There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. For whoever does these things is detestable to the LORD; and because of these detestable things the LORD your God will drive them out before you. You shall be blameless before the LORD your God. For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the LORD your God has not allowed you to do so. (NASB)
Khadijah, the First Wife of Mohammed, and her Cousin Waraqa
Khadijah, the first wife of
Mohammed, came from a family of prominent occult leaders. Among them we mentioned Ruchieh, a Kahineh
of Jinn-devils at
Waraqa was the one who convinced Mohammed to be a prophet. After
home from the
married to Nabash Bin Zarareh Bin Wakdanنباش بن
وقدان, a visionary for
the Jinn, before she met Mohammed. The Jinn
appeared to Nabash in the form of an old man
to give him information[xxix]. Abu Baker was his most important disciple of Nabash. Abu Baker
remained a close friend of Khadijah, eager to obey her when she declared
Mohammed was the prophet, instead of her former husband. As a wife of a visionary of Jinn, this gave
Khadijah some prestige, because many
Arabians consulted Jinn visionaries, and gave them money. This also explains why Khadijah was wealthy. She
had caravans which brought goods from
negative experiences which depressed Mohammed, Khadijah sent him to her cousin, Waraqa, to convince him that
Mohammed was called to be a prophet of Allah.
Waraqa succeeded in his task and became responsible for most of the Qur’anic verses at the beginning. Waraqa inserted Ebionite doctrines about Jesus in the Qur’an,
stating that Jesus was a prophet, and that He was not crucified, but God made
someone to resemble Jesus. That one was crucified because the crowd
thought he was Jesus. This doctrine was first initiated by Simon, the magician
Jesus Christ being transformed, and being assimilated to the rulers and powers and angels, came for the restoration (of things). And so (it was that Jesus) appeared as man, when in reality he was not a man. And (so it was) that likewise he suffered, though not actually undergoing suffering, but appearing to the Jews to do so.[xxx]
The idea that the people crucified someone whom God made to resemble Jesus was embraced by some heresy-believing groups which were known to have immoral values, such as free sex and connections with occultism. Waraqa belonged to one of these cults.
Waraqa was one of the founders of the group called Ahnaf. In the first narration of the life of Mohammed, written by Ibn Hisham in the 8th century A.D., we read:
The Honafa’, or Ahnaf, was a
small group started when four Sabians at
The four founders of Ahnaf were all related to Mohammed. They were descendants of Loayy, one of Mohammed's ancestors. Furthermore, Waraqa bin Naufal and Uthman Bin al-Huwayrith were cousins of Khadijah. We know this from Mohammed’s genealogy presented by Ibn Hisham.[xxxii] Ubaydullah Bin Jahsh was a maternal cousin to Mohammed. Mohammed married his widow, Um Habibeh. All this reveals the close connection between Mohammed and the founders of the group.
This group was unknown outside
The myths which they believed and incorporated into their poetry were also written into the Qur’an because Mohammed belonged to the group from the time he was a youth. He boasted that he believed in their creed, and he was known to have connections with many members of this group. He was influenced by their teachings, as well as by the immoral concepts and the use of slogans of sex to draw people to them, such as a paradise of free sex. All this reflects Mohammed’s deep affiliation to this group. Mohammed used their ideas. In the Qur’an we encounter some of the same myths.
It was not known if this group called themselves Honafa’ or Ahnaf, or if they were called this by the society as such, but they knew the terminology had a negative meaning and reflected negative behavior. The word hanif means “astrictive, confined, awry, biased and errant.” The Arabic word comes from the verb hanafa which means “to become Astrictive.”[xxxiii] Although the Qur’an would convey a positive meaning to the term hanif today, it was not so at the time of Mohammed. Jawad Ali, the Iraqi scholar I referred to earlier, says, “The Hanaf is straying from the right way.” Jawad Ali quotes many old Islamic authors who maintained this was the meaning of hanif at the time of Mohammed.[xxxiv] According to Jawad Ali, the word also is derived from an Aramaic word that means "atheist, guileful, hypocrite, infidel or perverted."[xxxv]
No matter how you look at it, the term hanif was a negative one at the time of Mohammed, as we see it in the Arabic and Aramaic languages. This suggests that since the group's members were called by this term, not by themselves but by the society in which they lived, is a reflection on their immoral conduct and the perversions in which they participated.
The Immoral Reputation of Ahnaf and its Impact on Mohammed
Their immoral behavior is seen in their poems, such as the poem composed by Waraqa Bin Naufal, one of the four founders of the group. He boasted of his own experience raping a girl in her home and enjoying sex with her. In his poem he encourages others to enjoy experiences like this.[xxxvi] Waraqa's immoral ideas left a special impact on Mohammed, who learned under him.
When Waraqa died, the biographers of Mohammed said the “inspiration cooled down or languished.”[xxxvii] Because of this, Mohammed wanted to throw himself many times from a mountain. The narrators are in disagreement about the duration of such period in which he tried to kill himself; some claimed it was forty days, others say it was three years.[xxxviii] It took time before Mohammed found other resources for his verses.
Many Kuhhan of the Jinn religion of
The study of the family in which Mohammed
was born and raised up, shows that it was a family dedicated to occultism and
relationships to the Jinn-devils. Many family members were involved in the
leadership of the Jinn religion of
Muslims are in need of the true divine guide, that is the Bible, in order to discern the truth and not remain in this eternal trap with which the Arabian Jinn religion so forcefully imprisons the souls of so many until this day. The Bible absolutely prohibits any relationships with Jinn-devils. In the Old Testament, the Bible orders that persons who are in contact with Jinn –devils, or persons who practice and cast spells, to be stoned to death. How, then, can a Holy God, who abhors occult practices like what the family of Mohammed and Mohammed himself practiced chose a prophet from among them?
[i] Ibn Hisham, I, page 69
[ii] Ibn Hisham, I, pages 117 and 118
[iii] Ibn Hisham, I, page 126; Halabieh, I, page 58
[iv] Halabieh, I, page 121
[v] Halabieh, I, page122
[vi] Ibn Hisham, I, page 119
[vii] Al-Nuwayri, Nihayat al-arab fi funun al-adab, 3, page 133
[viii] Al-Nuwayri, Nihayat al-arab fi funun al-adab, 3, page 123
[ix] Ibn Hisham I, pages 126 and 127
[x] Ibn Hisham, I, page 126; Halabieh, I, page 58
[xi] Halabieh, 1,63
[xii] Ibn Hisham, I, page 128
[xiii] Halabieh, I, pages 73 and 74
[xiv] Al-Lisan, 13, page 213 ; quoted by Jiwad Ali, al-Mufassal, vi, page 720
[xv] Halabieh, I, pages 73 and 74
[xvi] Halabieh, 1, page 75
[xvii] Halabieh, 1, page 98
[xviii] Sahih al-Bukhari, 1, page 96
[xix] Halabieh, 1, pages 406-407
[xx] Demonolgia , a discourse on Witchcraft, pages 32-33
[xxi] Ibn Hisham, 1 page 147, see also the foot note in the same page.
[xxii] Halabieh 1, pages 101 and 432
[xxiii] Taj al-Arus, 5, page 381
[xxiv] Halabieh 1, pages 407
[xxv] Ibn Hisham, 1 pages 189 and 218
[xxvi] Ibn Hisham, 1 page 225
[xxvii] Ibn Hisham 1, page 128
[xxviii] Hyppolytus, The Refutation of all heresies, book VIII , Chapter XIII
[xxix] Ibn Darid, Al-Ishtiqaq, pages 88 and 89
[xxx] Hyppolytus, The Refutation of All Heresies, book VI , Chapter xiv
[xxxi] Ibn Hisham 1, page 242: quoted by Jawad Ali, vi, page 476
[xxxii] Ibn Hisham, first part ; pages 63 and 76
[xxxiii] Al-Munjed, Arabic dictionary, page 158
[xxxiv] Jawad Ali, al-Mufassal, vi, page 451
[xxxv] Jawad Ali , al-Mufassal, vi, page 454
[xxxvi] Al Asbahani, Al-Agani 3, page 118
[xxxvii] Sahih al-Bukhari, 1, page 4
[xxxviii] Halabieh, I, page 421
[xxxix] Jawad Ali, al-Muffassal Fi Tarikh al-Arab Khabl al-Islam, 6, page 461
[xl] Al-Dumeiri, Al-Hawan, 2, page 195; quoted by Jawad Ali, al-Muffassal Fi Tarikh al-Arab Khabl al-Islam, 6, page 484; al- Aghani, 4, page 122
[xli] Ibn Kathir, Al-Bidaya wa al-Nihaya 2, page 227; quoted by Jawad Ali, al-Muffassal Fi Tarikh al-Arab Khabl al-Islam, 6, page 481
Copyright ã 2004 by Dr. Rafat Amari. All rights reserved.