The Little Green Book (The Thoughts of A Lunatic), The Last 4 Chapters

6My people are destroyed for lack of knowledge. Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to Me. seeing thou hast forgotten the law of thy God, I will also forget thy children.” Hosea 4:6

Here is the last four Chapter of the Book called “The Little Green Book.” This book is written by “Clive Irving.” This book is a collection of thought and sayings of “Ayatollah Khomeini,” the mad man that sent Iran back to Stone Age. In order to defeat ones enemy, one must know his enemy.   

II. 20

On Divorce

A man who repudiates his wife must be of sound mind and past the age of puberty. He must do so of his own free will and without any constraint; thereof, if the formula for divorce is spoken in jest the marriage is not annulled.

The woman must not be having her period at the time of the divorce, and the husband must not have had sexual relations with her since her last period.

In three cases, a man may repudiate his wife while she is having her period: if he has had no sexual relations with her since their marriage; if she is pregnant while the husband believes she is having her period, and it is learned only later that she was pregnant at the time of the repudiation; if he is not certain, because of the distance that separated them, whether his wife is them having her period.

A man who has had sexual relations with his wife after her last menstrual period must wait for her to have her next one before he may divorce her. But he may divorce his wife if she has not yet reached her ninth birthday, or is pregnant, or is menopausal.

If a husband who has had sexual relations with his wife between menstrual periods, divorces her during this time and learns later that she was pregnant when the divorce took place, the latter remains valid.

A women temporarily married, say, for a month or a year, has her marriage automatically annulled at the end of that time, or at any other time when the husband releases her from the balance of her engagement. It is not necessary for this that there be any witnesses, or that the woman have had her period.

A woman who has not yet reached the age of nine or a menopausal woman may remarry immediately after divorce, without waiting the hundred days that are otherwise required.

A woman who has had her ninth birthday or who has not yet entered menopause, must wait for three menstrual periods after her divorce before being allowed to remarry.

If a woman who has not reached her ninth birthday or who has not entered menopause gets temporarily married, she must, at the end of the contract or when the husband has released her from part of it, wait two menstrual periods or forty-five days before marrying again.

If a man commits adultery with a woman he knows is not his wife, while the woman is unaware that the man is not her husband, she must wait one hundred days before remarrying.
If a man encourages a married woman to leave her husband so as to marry him, they are both committing a great sin, but the divorce and their marriage remain in force.

If the father or paternal grandfather of a boy has him marry a woman for a temporary marriage, he may prematurely cancel it in the boys interest, even if the marriage was contracted before the boy reached the age of puberty. If, for example, a fourteen-year-old boy has been married off to a woman for a period of two years, they may return her freedom to the woman before this time has run its course; but a continuing marriage cannot be broken in this way.

If a man repudiates his wife without informing her of it, and continues to meet her expenses for a period of, say, a year, and at the end of that time informs her that he got a divorce a year earlier and shows her proof of it, he may require that she return to him anything he has bought or given her during that time, provided that she has not used it up or consumed it, in which case he cannot demand its return.

II. 21

On the Mortuary Ritual

the Sad part is the boy is wearing Nike T-SIf a part of the body becomes detached, whether after or before death, and one touches such a part when the cleansing of the corpse has not yet been completed, one must undergo a purifying ablution; but this is not necessary if the part of the body involved is boneless.

If one touches a bone or a tooth removed from a corpse, ablution is necessary; but it is not required if the bone or tooth was removed from a live body, unless there is a muscle attached to it.
One must avoid leaving a dying person alone, placing a heavy object on his belly, leaving him in the care of a man who has ejaculated or a woman who is having her period, speaking too much in his presence, weeping, or leaving him in the sole care of women.

Ablution of a dead man by a woman, or visa versa, is forbidden. But the woman may perform this ritual if the man is her husband, and the man in the case of his own wife. However, it is preferable that they do not do it.

It is forbidden to look upon the sexual organs of a dead man or woman. The person performing the ablution ritual commits a cardinal sin if he violates this ban, but the ablution does not thereby lose its validity.

During the ritual, the genitals of the corpse must remain covered, even if only by a piece of wood or a brick.

If a person dies in a well and it is impossible to get the body out, the well must be shut off and become his tomb.

If a child dies within the mother’s womb and it is a danger to her life to leave it there, it must be extracted in the easiest way possible; it can, if need be, be cut into pieces; this should be done either by the woman’s husband or by a woman of this profession.

One has no right to exhume the body of a Muslim, not even that of a child or of a madman, unless it has turned to dust.

One may exhume a body if it is done in order to remove a still living child from its mother’s womb, or if there is danger that a wild animal may devour it, or that a flood may carry it away, or that it may fall into the hands of the enemy. One may also reopen a sepulcher in order to deposit in it a part of the departed one’s body which has been found or recovered after burial.

II. 22

On Finance and Taxes

All commercial transactions which involve any of the following are declared null and void: trade in urine, excrement, or alcoholic beverages; trade in misappropriated wealth, unless the owner thereof agrees to it; trade in anything other than merchandise; trade in musical instruments or gambling accessories; trade based upon interest produced by a sum of money; sale of any adulterated merchandise, unless the buyer is informed of the fact in advance.

Trade in oil, curative solutions, and perfumes imported from non-Muslim countries is allowed, provided that their impurity has not been proven; on the other hand, fat is impure if it is produced in an Islamic country and comes form an animal which has not been established to have been slaughtered according to Muslim ritual. Trade in such products is illegal.

There can be no trade in skins of foxes which died or were slaughtered in manners contrary to Muslim ritual.

Trade in meat, fat, and skins is allowed, provided the seller is a Muslim; but it is forbidden if the buyer knows that this Muslim got them from an infidel, unless it is formally established that the animals were killed in accordance with the rules prevailing in Islam.

Any trade in objects for enjoyment, such as musical instruments, however small they may be, is strictly illegal.

A Muslim is allowed to require payment by an infidel of interest on money that he has lent him. This is also allowed between father and child, and between husband and wife.

Persons who work oil deposits, or gold, silver, lead, copper, iron, turquoise, salt or other mines must pay the khoms [one-fifth tax on income] to the Islamic Treasury provided the income therefrom reaches the required minimum. This minimum must be the equivalent in value of coins comprising 415 grams of silver or 45 grams of gold, after deduction of expenses. If the income does not reach such a figure, the khoms is still due if the gross income exceeds annual expenses.

Anyone who discovers treasure the value of which is at least that of coins of 415 grams of silver or 45 grams of gold must also pay the khoms to the Islamic Treasury.

If a person buys an animal and thereafter discovers in its belly some valuable object, he must first inquire of the seller whether that objects belongs to him. If it does not, he must check back with previous owners. If it turns out that the object belongs to none of them, he must pay the khoms, even if the price of the object is less than 415 grams of silver or 45 grams of gold.

If someone dives into a river, such as the Tigris or Euphrates, and comes up with a jewel, he must pay the khoms on its value, provided that such rivers are known customarily to contain such jewels.

If a person dives and comes up with a quantity of amber of value in excess of 4 grams of gold, he must pay the khoms on it, even if it was the result of more than a single dive.

If a child discovers a mine or a treasure or finds a jewel under water, his father or guardian must pay the khoms on it.

The income from the khoms collected throughout the country is to be divided between Seyed [descendants of the Prophet] and the Holy Imam, represented in our time by a Modjtahed [learned man]. The Seyed’s share is to be meted out, with the Modjtahed’s permission, to poor Seyed, orphaned Seyed, and ruined Seyed. The Imam’s share may be spent only with the permission of his representative on earth, the Modjtahed.

The zakat [obligatory alms – tax] for camels is to be computed on the basis of twelve brackets:
one sheep for five camels;
two sheep for ten camels;
three sheep for fifteen camels;
four sheep for twenty camels;
five sheep for twenty-five camels;
one second-year camel for twenty-six camels;
one third-year camel for thirty-six camels;
one fourth-year camel for forty-six camels;
one fifth-year camel for sixty-one camels;
two third-year camels for seventy-six camels;
two fourth-year camels for ninety-nine camels;
for 120 camels or more, one must figure one three-year-old camel for every forty camels, or one four-year-old camel for every fifty camels, or calculate by brackets for fifty and forty, being very careful not to overlook any, and, if there are any left over, that the remainder be no more than nine. For example, if one owns 140 camels, he must give two four-year-old camels, for the first hundred and one three-year-old camel for the remaining forty. All camels given in payment of the zakat must be females.

II. 23


Is this what America will end up as?

Shaving one’s face, whether bladed razors or electric apparatuses intended for the same purpose, is highly unacceptable.

Beating of drums during athletic contests is not allowed; nor is the playing of military music during military ceremonies, if such music can in any way be assimilated to licentious music.

Gambling is forbidden, even if indulged in not for gain but merely as an amusement.

No Muslim is permitted to work in a Jewish concern, if he knows, or has the slightest suspicion, that this concern gives support to Israel. Money thus earned is impure.

It is not strictly forbidden for Muslims to work for a concern managed by a Muslim which also employs Jews, provided the worker does not serve Israel in any manner whatsoever. However, it is shameful to do one’s work under the orders of a Jewish foreman.

It is absolutely forbidden to dissect the corpse of a Muslim, but the dissection of non-Muslim corpses is acceptable.

The flesh of any animal slaughtered by the methods in various countries, where recently available machines are employed, is impure, and it is forbidden to either sell or to buy it. In such a transaction, the seller owes the buyer the money he paid for it, even if the animal was slaughtered while facing in the direction of Mecca, and even if the name of Allah was invoked at the time.

Any meat imported from the countries of the infidels is strictly impure, and considered the same as the flesh of a corpse, unless it is proven that the cattle was slaughtered according to Muslim ritual.

It is forbidden to look upon a woman other than one’s wife, or an animal, or a statue, in a sensual or lubricious manner.

A woman who wishes to pursue her studies toward the end of being able to earn her living though respectable work, and who has a male teacher, may do so if she keeps her face covered and has no contact with men; but if that is inevitable, and religious and moral tenets are thus undermined, she must give up her studies.

Girls and boys who attend coeducational classes in grammar schools, high schools, universities, or other teaching establishments, and who, in order to legalize such a situation, wish to contract a temporary marriage may do so without the permission of their fathers. The same applies if the boy and girl are in love but hesitate to ask for such permission.