Muslim Sex Shop

Why hello there.

Allow me to introduce myself, I’m a pair of the comfiest pink hip-hugger shorties you’ve ever laid your eyes on. Just imagine: A 95% cotton 5% spandex blend; A satin trim fold-over elastic waistband; 5/8″ double-stitched leg openings.  I will make your loved one go absolutely wild with laughter and… as that subsides?  Desire will most definitely take hold.  I’m also perfect for bridal showers.

But wait! There’s more!  Flip me over and…

Reow! Scratch! Haram on the back.

You weren’t expecting that were you? I didn’t think so!

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Sizing information:

Small: Waist 25, Front Rise 6 1/8, Back Rise 8 1/8

Medium: Waist 26, Front Rise 6 1/4, Back Rise 8 1/4

Large: Waist 27, Front Rise 6 3/8, Back Rise 8 3/8

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“Muslim theologians could not prevent this first wave of women ‘feminists’ from subverting the law because they had three assetts which gave them incredible power over the qadis and caliphs in charge of enforcing law and order. The three assets were beauty, intelligence, and aristocracy.  This combination was enough to justify a woman’s claim to nushuz-rebellion against the prevailing models of femininity.

The conditions Sakina put in her marriage act with one of her husbands, Zayd, made of her a celebrity and a nashiz, a rebellious wife. She stipulated that he would have no right to another wife, that he could never prevent her from acting according to her own will, that he would let her elect to live near her woman friend, Ummu Manshuz, and that he would never try to go against her desires (Agani XIV, pp. 168, 169. Mada’ini, Kitab al-muraddafat, p. 66).  When the husband once decided to go against Sakina’s will and went one weekend to his concubines, she took him to court, and in front of the Medina judge she shouted at him, ‘Look as much as you can at me today, because you will never see me again!” (Agani XVI, p. 155).”

- Women’s Rebellin & Islamic Memory, by Fatima Mernissi

O, hey, man who has burned
My lips with the sparkling flames of kisses,
Have you seen anything in the depth of
My two silent eyes of the secret of this madness?

Do you have any idea that, in my heart, I
Hid a dream of your love?
Do you have any idea that of this hidden love
I had a raging fire on my soul?

They have said that that woman is a mad woman
Who gives kisses freely from her lips;
Yes, but kisses from your lips
Bestow life on my dead lips.

May the thought of reputation never be in my head.
This is I who seeks you for satisfaction in this way.
I crave a solitude and your embrace;
I crave a solitude and the lips of the cup.

An opportunity far from the eyes of others
To pour you a goblet from the wine of life,
A bed of roses so that one night
I might give you intoxication.

O, hey, man who has burned my lips
With the flames of kisses,
This is a book without a conclusion,
And you have read only a brief page from it.

About The Poet:

The poem and its author deserve their own separate discussion. Furugh Farrukhzad (1935-67) is one of the most extraordinary Persian or Iranian poets of the twentieth century. Even through perhaps inevitably inadequate translations, one can sense the deep humanity and beauty of her verses. Farrukhzad, born into a middle class Tehran family, came of age in the wake of the CIA-organized coup in 1953 that brought down the regime of nationalist Mohammad Mossadeq and restored the Shah to power. It was an extremely difficult and, in many ways, disheartening period; “eternal twilight,” in the words of one of Farrukhzad’s poems. She held, according to a biographer, a “popular secular intellectual view” of Iranian society.  – Source

In the same way that one is allowed to look at the cornfield or a flower-bed, enjoying its green and breathing in its various odors so long as he does not stretch out his hand for it, but is not allowed to stretch out his hand for a single grain of mustard seed without right to it, as he is not allowed to eat something that is forbidden, so is one allowed to talk to the singing girls, to joke, flirt, and shake hands with them, and to touch them in order to turn them around as long as nothing illicit is involved in it.  Did not Allah himself except al-lamam, ‘the lesser offenses,’ when he said: “Those who avoid the heinous things and indecencies, save lesser offenses-surely thy lord is wide in his forgiveness” (Sura 53:32, Arberry’s translation).

Jahiz then puts forward a number of interpretations of what lamam may mean, including kissing or, If I may use the expression, “petting.“

- Society and the Sexes in Medieval Islam edited by Afaf Lutfi al-Sayyid-Marsot, P. 103